A Treatise of the Covenant of Grace, Sermon · Part 200-250

A Treatise of the Covenant of Grace · Sermon · Part 200-250

p. 200there is no faith begotten by any promiſe: the word of God, and all his works, may beget you ſome knowledge, if you be not miſtaken in them: but to beget the faith of Gods elect, that may be able to ſtand againſt all the powers of darkneſs, and to cruſh all the temptations of that wicked one; it is not all the works of God, nor all the word of God, of it ſelf, that is able to beget ſuch faith; if there be any, it is but an hiſtorical faith, a dead faith that is not able to bring the ſoul neerer to God.

I beſeech you therefore conſider of it, as a myſtery of God indeed, yet marvelous plain in Scripture, as I conceive: That neither the word of grace, nor all the works of grace, are able to clear up the grace of God unto the ſoul; it is the Spirit of God that muſt do it; he muſt reveal the grace of God, if ever we ſee it, otherwiſe it is not poſſible that we ſhould believe: for though we ſhould attain unto foreign fulneſs of knowledge, we ſhall not attain unto foreign, fulneſs of faith. As for our works in juſtification, the Lord will daſh them to pieces, and caſt them out of his ſight: and though faith comes by hearing, yet it is the Spirit in the word, that maketh the New Teſtament a lively Letter; otherwiſe, as not the fleſh of Chriſt, ſo nor the word of Chriſt profiteth any thing, it is the Spirit that quickeneth; therefore look for this revelation of the Spirit to ſhew you the need of Chriſt, and the Lords offering and preſenting Chriſt unto you, and his drawing your hearts to believe upon him; otherwiſe you neither p. 201can have any faith, nor can you diſcern any gift of God beſtowed upon you.

In the ſecond place; Uſe 2 Let this teach and exhort us not to look for any revelation out of the Word; for the Spirit comes in the mouth of the Word, and the Word in the mouth of the Spirit: take heed therefore of all Revelations in which the Word of God is ſilent; for the Spirit of God will ſpeak Scripture to you: when he comes, he will not bring a new Goſpel, and new Revelations; but he alwaies ſpeaks in the Word of the Goſpel of Jeſus Chriſt, which is given unto us: therefore if any Spirit ſhall ſpeak, and not according to the Word, it is but a deluſion: reſt not therefore in any aſſurance, nor revelation, unleſs thou haſt a word for it.

In the third, and laſt place; Uſe 3 This may teach, and exhort us, in Juſtification, to look for no word, but ſuch as holdeth forth ſome abſolute Promiſe of Free-grace; for the Lord looketh for no work in our Juſtification, but the Works of the Son; it is the work of his free grace to juſtifie the ungodly: therefore if any man, having been in deſperate anguiſh of ſoul, have built his faith upon ſome Promiſe made unto ſome ſuch work as he findeth in himſelf; this is no other but a legal righteouſneſs: for when the Lord doth pronounce Grace in a way of Juſtice, he will pronounce it unto that ſoul, that he is moſt ungodly, and that he himſelf doth juſtifie him freely: for example, take that promiſe which we read, Acts 10.43, 44. To him give all the Prophets witneſs, that through his Name, whoſoever beleeveth on him, ſhall receive p. 202remiſſion of ſins: there is a promiſe of remiſſion of ſins unto them which believe. But was this faith in them before? Nay; but while he ſpake theſe words, the Holy Ghoſt fell upon all them which heard the word: and this Holy Ghoſt it was that did beget that Faith by this Promiſe, whereby they did receive the Promiſe. So in like manner, if the Lord do promiſe, that he that confeſſeth and forſaketh his ſin, ſhall finde mercy, as Prov. 28.13. if he doth manifeſt his free grace in ſuch a promiſe to any ſoul, that ſoul will look at his old confeſſions, as marvellous poor works, and will not challenge this mercy promiſed, by vertue of them: for when the Holy Ghoſt doth apply a conditional promiſe to the ſoul, he doth work the condition by the promiſe in the ſoul: therefore when the Lord comes to teſtifie his acceptance of our perſons, it is freely of his Grace; and thou canſt not build any thing thereof upon any of thy works: and if he do acknowledge our ſanctification, in any word of his grace; he will let us ſee, that every ſuch gift or work of grace is freely given unto us; ſo as that we ſhall be ready after all this, to ſay with David, Who are we, or what are our fathers houſes, that the Lord ſhould ever accept ſuch as we are, and ſuch poor ſacrifices as we offer unto him?

Thus having ſpoken of three diſtinct Works, wherein the Holy Ghoſt doth give himſelf unto the ſoul, to wit,

1. In a work of Inhabitation,

2. In a work of Sanctification,

3. In a work of Revelation;

p. 203It now remaineth, The fourth work of the Spirit.that we ſpeak unto the fourth work, wherein the Holy Ghoſt gives himſelf unto the ſoul, and that is a work of Conſolation. This is one of the great Characters of the Holy Ghost; and this the Lord Jeſus doth in ſpecial aſcribe unto the Spirit: Joh. 14.16. I will pray the Father, and he ſhall give you another Comforter: ſo verſ. 26. and this is no other, but the Spirit of Truth, Joh. 15.26. thus doth he ſtile the Holy Ghoſt, the Comforter. Why? had the diſciples no comfort before, think you? was there no comfort in the Fathers drawing them to Chriſt, and revealing Chriſt in them? Mat. 16.17. Was there no comfort in Chriſt his revealing the Father to them? doubtleſs there is comfort in all theſe works: the work of the Father mentioned in Joh. 6.44. is the ſame with what we read, Iſai. 54.13. All thy children ſhall be taught of God, and great ſhall be the peace of thy Children: though it be but peace for the future, yet light is ſowen for the righteous herein, and gladneſs for the upright in heart, Pſal. 97.11. there is ſome ground-work of light and comfort in the Fathers work, and ſome ſparkles of it do appear; for the Father reveals the Son; and the Son is no ſooner ſeen, but hope is ſeen, for Jeſus Chriſt is our hope, 1 Tim. 1.1. and hope it ſelf (I mean the grace of hope) is a comfortable bleſſing: ſo that the ſoul hath ſupportance in the very work of our being drawn to Jeſus Chriſt: and moreover, the Father addeth further comfort in his Juſtifying grace; for by it we have peace with God, Rom. 5.1. and chap. 8.34. it is p. 204God that juſtifies, who ſhall condemn? ſuch gracious ſupports, and more then tranſient taſtings of his mercy; not ſuch as hypocrites may have, but ſuch as do more or leſs ſtay with the Saints, and people of God: ſo that at the leaſt, there doth ever remain a ſeed of conſolation in the hearts of all thoſe, whom God hath by his Spirit drawn home unto his Son.

And when the Son receives the ſoul, he doth amplifie this comfort; he reveals the Fathers work unto the ſoul, Mat. 16.16, 17. Bleſſed art thou Simon Bar-Jona, fleſh and bloud hath not revealed this unto thee, but my Father which is in heaven: and Luk. 10.20. Rejoyce in this, becauſe your names are written in heaven. So that there is conſolation alſo in the work of the Son: but you ſhall finde it true, that it is by the Holy Ghoſt that both of them work, and that either of them comfort the ſoul, with thoſe beginnings of conſolation that afterwards break forth into more abundant riches of increaſe.

But what doth the Holy Ghoſt do more?

1. For Anſwer; He doth bear witneſs with a more abundant meaſure of conſolation, Rom. 14.17. The kingdome of God is not meat, and drink; but righteouſneſs, and peace, and joy in the Holy Ghoſt; He doth ſo clearly reveal our acceptance through the righteouſneſs of Chriſt, that from thence ſpringeth peace unto the ſoul, which groweth up until it paſſeth underſtanding, and bringeth us unto joy unſpeakable, and full of glory, 1 Pet. 1.8. therefore he is called by way of eminency, The Comforter; p. 205becauſe when he comes, he doth ſo clearly ratifie unto you your righteouſneſs to be in Jeſus Chriſt.

2. Secondly, The comfort of the Holy Ghoſt, is more conſtant and abiding; as Chriſt (ſpeaking of the Comforter) promiſeth unto his Apoſtles, Joh. 16.22. I will ſee you again, and your heart ſhall rejoyce, and your joy ſhall no man take from you: not but that God may ſometimes eclipſe it, for the trial of his ſervants; yet ordinarily it is more conſtant, and leaveth faith even then more conſtant and firm, Nehem. 8.10. The joy of the Lord is your ſtrength: when the Holy Ghoſt taketh in hand to comfort his people, he doth abundantly ſtrengthen them with his conſolations.

3. Thirdly, As the comfort of the Holy Ghoſt is more abundant, and conſtant, ſo it is more powerful; Luk. 24.49. Behold, I ſend unto you the promiſe of the Father: tarry ye at Jeruſalem, until you be endued with power from on high: ſo Act. 1.8. You ſhall receive power from on high, after that the holy Ghoſt is come upon you; not by the gift of him, nor by his inhabitation, nor by ſanctification, nor by revelation only; but in the power of all theſe, that in the middeſt of ſtrong opppoſitions, you might have ſtrong conſolation: therefore this is the ground of the Apoſtle Pauls thankſgiving, 2 Cor. 1.5. and chap. 2.14. For as the ſufferings of Chriſt abound in us: ſo alſo our conſolation aboundeth by Chriſt; and thanks be to God, who alwaies cauſeth us to triumph in Chriſt. Thus you ſee the truth of the Point, that the work of conſolation doth in ſpecial manner belong p. 206unto the Holy Ghoſt: yet for the further clearing of it, there is a Queſtion or two to be anſwered: There is mention made, Epheſ. 1.13, 14. of the ſeal of the Spirit, and of the earneſt of the Spirit: Therefore it may be demanded, 1. What is the ſeal of the Spirit. 2. What is the earneſt of the Spirit.

What is the ſeal of the Spirit? Queſt. 1 for ſo he is called, Epheſ. 4.30. Grieve not the holy Spirit, whereby you are ſealed unto the day of redemption: ſo likewiſe there is mention made both of the ſeal, and earneſt of the Spirit, 2 Cor. 1.21, 22.

For anſwer hereunto, Anſw. to ſpeak properly what I conceive the Scripture to hold forth: I take the ſeal of the Spirit to be nothing elſe but the Spirit it ſelf; as the name of Chriſt is often put for Chriſt himſelf: for you ſhall not read in Scripture, that it is called the ſeal of the Spirit, but they were ſealed by the Spirit; He hath ſealed us, and given the earneſt of the Spirit in our hearts. 2 Cor. 1.22. So that as the Spirit is the anointment, and the earneſt: ſo he is alſo the ſeal: when the Angel mentioned Revel. 7.2. is ſaid to have the ſeal of the living God; it is meant of the Spirit.

But, Queſt. how is the Holy Ghoſt ſaid to be a ſeal? and in reſpect of what workings of his is he ſo called?

I Anſwer, Anſw. There is a threefold reſpect in which he is called, The ſeal; and he doth expreſſe the nature of a ſeal in them all.

1. Firſt, He doth confirm and ratifie all the gracious promiſes of God unto the ſoul, bearing witneſs in truth and power of them unto the ſoul, and thereby begetting and p. 207confirming faith in the ſoul: for the uſe of the ſeal is to confirm; and this is the principal work of the Holy Ghoſt, to confirm all the promiſes of God as an authentick ſeal. There is a place of Scripture, which being a little miſs-tranſlated, leadeth (I cannot ſay into a little) but into a great inconveniency, Epheſ. 1.13. In whom after that ye believed, ye were ſealed: Calvin is much troubled about it, and ſo is Piſcator: the truth is, it implyeth thus much, that in believing they were ſealed; this is the true Engliſh of thoſe Greek words: ſo that it is the Holy Ghoſt, that comes in every promiſe of grace wherein Jeſus Chriſt is conveyed unto the ſoul, & he ſetteth it home, and confirmeth it to the ſoul, by begetting faith in that grace, and ſo ſetteth to his ſeal that it is true to thee: and hence it is, that the faith which is wrought by the Holy Ghoſt, is ſaid to be a ſeal, Joh. 3.33. He that hath received his teſtimony, hath ſet to his ſeal that God is true: ſo then, the Holy Ghoſt ſetteth his ſeal to it, when he gives us faith; and thus he is the ſeal, as he doth confirm all the word of Gods grace unto us: and hence it is that faith is called the ſpirit of faith, 2 Cor. 4.13. Calvin diſputes this point at large, when he ſpeaketh touching the authority of the word of God; which though it be none of the moſt learned, nor elegant of his works; yet I think there be ſo many plain arguments, that they may convince the moſt arrogant Atheiſt: yet to make him believe it you cannot, except the Holy Ghoſt ſet in to convince a gain-ſayer; for it is the Spirit that gives the ſeal and confirmation p. 208of every word of the Goſpel.

And to ſpeak a little more plainly in this point: although the Apoſtle John (1 Epiſtle chap. 5. ver. 7, 8.) ſpeaketh of ſix witneſſes, that bear witneſs unto Jeſus Chriſt; yet you ſhall finde this to be true, that there are none of all that do ſet it home unto the ſoul, but the Holy Ghoſt only: when the Father beareth witneſs, he doth it by the Spirit: 1 Cor. 2.9, 10. &c. God revealeth the hidden things of his love unto us by his Spirit, &c. when the Son doth ſhew us the Father, and ſo ſetteth the ſoul at liberty, and eaſeth our conſciences thereby, The Lord is that Spirit; and where the Spirit of the Lord is, there is liberty: 2 Cor. 3.17. And it is the Spirit that ſetteth on his own work much more plentifully by the powerfull efficacy of himſelf upon the ſoul, Act. 1.8. and for the water, and the bloud, who applyeth them? as for the water of ſanctification, it is but a creature, and it is not in the power of any creature to beget faith: for the word of God it ſelf cannot beget faith: can any work of God do it? no, no, it is neither the bloud of juſtification, nor the water of ſanctification that can beger faith, but the Spirit only: otherwiſe you will ever and anon ſuſpect your faith, and your ſanctification; and every Chriſtian knows what I ſay, That if a man have nothing but his works of ſanctification to truſt unto, they will fail him, unleſs the Spirit of God do breathe in them, & teſtifie the Lords acceptance of you: All the works of creation though they may convince my judgement that there is a God, yet they cannot beget p. 209lively faith in me, unleſs the Holy Ghoſt ſet in with them; for the word of God cannot do it, no nor the Sacraments, though they be ſeals: but when are they ſeals? only then when the Holy Ghoſt is conveyed in them; and therefore we ſee why the Holy Ghoſt is called a ſeal, becauſe he doth confirm our faith in the works, and word of God.

You will ſay, But may not a ſoul comfort himſelf, in the former experiences of Gods mercy? True, but the Holy Ghoſt muſt then breathe in them; and his work it is alſo to bring them to remembrance, Joh. 14.26. if he will reveal his loving kindneſs in theſe footſteps of his grace, then they do come in to confirm your faith, otherwiſe both word and works are dead, unleſſe the Spirit of God breathe in them: he it is that revealeth free grace, juſtifying the ungodly, and afterward will let you know the works of your ſanctification: he teacheth, and none like him: 1 Joh. 2.20, 27. You have an unction from the holy One, and ye know all things, &c. and in this reſpect every Chriſtian is a ſealed one of God, more or leſs: when as the Angel was ſent to ſet the ſeal of God upon his ſervants, Revel. 7.2; 3. he did not leave out weak Chriſtians doubtleſs, but did ſeal all the ſervants of God. Chriſt is careful to keep his weak ſervants from inundations of evil, as well as others: ſo in Ezek. 9.4. The mark of God is ſet upon all, that mourn for the ſins of the times: therefore in ſome work of this ſeal, the Holy Ghoſt is not wanting to ſeal all believers; otherwiſe thou couldeſt not believe, that the Father hath p. 210drawn thee to Chriſt, unleſs the Lord had revealed it; nor couldeſt thou believe, that the Father is thy Father, unleſs the Holy Ghost hath ſealed thee; thou canſt not know that thy faith is accepted of God, that thy ſanctification is in truth, unleſs the Spirit of God do clear up theſe things unto thy ſoul: though thou hadſt many promiſes before thee, yet unleſs the Lord by his Spirit apply them, thou canſt not ſee thy right in them.

But is not that my ſin? Object.

It is your ſin; Anſw. but it is ſuch a ſin, as the power of the creature cannot help you out of: for unleſs the Lord be pleaſed to diſcover Jeſus Chriſt unto you, and your faith in him, and your deriving of your works from him; you will neither know your juſtification, nor your ſanctification to be true: therefore there is ever a ſealing work of Gods Spirit upon the ſouls of his Saints, though this may be done before the Holy Ghoſt come to ſeal you in his own proper work; for you have many gracious workings of God about you, before he come to ſeal his own work in your ſoul.

2. The ſecond work of the Spirit, in reſpect whereof he is called a ſeal, is his ingraving the likeneſs of Jeſus Chriſt upon the ſoul; for the Lord hath predestinated us to be conformed unto the image of his Son, Rom. 8.29. and how come we to be ſo conformed? even by the Spirit of God, who writeth (as it were) Jeſus Chriſt in our hearts, as with the finger of the living God; and hence Chriſt is formed in us, Gal. 4.19. and this image of Chriſt the Holy Ghost writeth in us, by making us p. 211conformable unto the death, and reſurrection of Chriſt; and unto that end, he doth breathe in both the Sacraments, Rom. 6.4, 5, 6. for he is both a Spirit of mortification, and vivification, ſo as that through him we do not onelyonly finde ſin mortified, but do live by the faith of the Son of God; and the Spirit it is that doth preſerve theſe gifts, and acteth, and stirreth up our faith to look unto Chriſt: this is another uſe of the ſeal, not only to confirm, but to conform; ſo that of his fulneſs we all receive grace for grace, Joh. 1.16. and we live, yet not we, but Christ liveth in us; and this ſeal the Holy Ghoſt doth ſet on more or leſs in every Chriſtian, but in his own proper work he doth it with more power.

3. The third work, whereby the Holy Ghoſt doth expreſs the nature of a ſeal, is in distinguiſhing the Saints from other men, Rev. 7.2, 3. the ſervants of God were ſealed, and in ſealing them he doth conceal them, as a ſeal doth, ſo that the world knows them not, Joh. 14.17. and 1 Joh. 3.1. we are called the ſons of God, therefore the world knows us not, &c. and the more the Spirit doth diſtinguiſh a man from the wicked of the world, the leſs they do diſcern him to be a gracious man; the more lively grace is, the more it is hidden from the world: as men grow more in godlineſs, ſo they grow more and more to be ſuſpected by the world this is ſealing work, to diſtinguiſh, and yet to conceal: theſe things doth the Spirit of God, as a ſeal upon the hearts and conſciences of his people; he begetteth and confirmeth all their faith, more or p. 212leſs; he doth conform them to the image of Chriſt more or leſs; he doth alſo conceal, and diſtinguiſh them from the world.

The ſecond Queſtion needful for the clearing of this point, Queſt. 2 is, How is the Holy Ghoſt an earneſt?

For Anſwer, Anſw. He is called an earneſt in two reſpects. 1. Firſt, As he bindeth the bargain between God and the ſoul; he doth confirm all the promiſes of God to us, and faſteneth them upon our hearts, and ſettleth our hearts with an unmovable faith: God having given us his Spirit, doth give us all in him, for he bindeth our union with Chriſt, and our relation to the Father; the Covenant of Gods grace unto us, and us unto it; the Goſpel to us, and us unto the Goſpel.

2. Secondly, He is an earneſt, as he is the firſt fruits of the payment: if a man give a pledge, he meaneth to take his pledge again: but if he gives money in earneſt, he meaneth not to take that again, for it is part of the payment, and the whole is but a greater payment of the ſame kinde: ſo in like manner, what is all our inheritance? ſurely a fulneſs of the fruition of God the Father, and of Jeſus Chriſt, and of the bleſſed Spirit of God; this is all our inheritance that we look for in another world: Eph. 1.14. He is the earneſt of our inheritance, until the redemption of the purchaſed poſſeſſion, unto the praiſe of his glory: here we have but a little portion of the Spirit, a little earneſt-peny; but this little portion is an aſſurance unto us, that he will make it up, until we be able to receive no more.

p. 213Now for Application of this Point; Uſe 1 let it firſt teach us, how to ſpeak of the ſeal of the Spirit, all thoſe that deſire to ſpeak the language of Canaan: no man hath part in Chriſt, but he hath the ſeal of the Spirit alſo; for if the Holy Ghoſt had not given thee Chriſt in this or that promiſe, thou couldeſt never have believed it. True it is indeed, there are many Chriſtians, yea, and ſealed Chriſtians, which are not ſealed with the proper work of the Spirit, I mean with that full conſolation, and univerſal conformity to Gods image; every Chriſtian hath not received that meaſure of power; but every Chriſtian waiteth for it, and is ſealed by the bleſſed Spirit, having ſet home ſome word of Gods grace, wherein Jeſus Chriſt is brought unto the ſoul.

In the ſecond place, Uſe 2 let it teach us thus much; that it will come ſhort of bringing us unto Chriſt, if we lay claim to a promiſe of God by any work of grace, ſuch as we can have before we have the ſeal of the Spirit; I mean ſuch a work of the Spirit, as wherein he doth come in with power upon the ſoul, above the power of the word and works of God; for they are both creatures: and unleſs the Lord come in with his immediate power, above the power of any Ordinance, all that you have received amounteth not to the faith of Gods elect; and unleſs it be the Spirit of God that enlighteneth, we have received no ſaving light; and when he doth come to ſeal up Jeſus Chriſt unto our ſouls, he ever ſpeaketh in ſome promiſe of the free grace of God; for the Lord justifieth no man upon an imperfect p. 214righteouſneſs, but in that work doth ever declare himſelf to be juſt, and a juſtifier of him that is of the faith of Jeſus; Rom. 3.26. therefore ſeeing in this work, he ſitteth upon a throne to declare his own righteouſneſs, there is no place now for our righteouſneſs to appear; hence it is, that if he juſtifie, it is freely by his grace, Rom. 3.23. thus God dealt with Abraham, when he ſhewed him the innumerable ſtars of heaven, and told him, So ſhall thy ſeed be; He believed God, and it was imputed to him for righteouſneſs, Gen. 15.5. it was the free grace of God, which he mentioneth unto him. But ſuppoſe the Lord ſhould reveal a work unto you (as a work there is in every ſoul that is juſtified) if you ſhould ſee any work in your ſoul, yet unleſs the Spirit of God ſhould above the power of the work breathe in it, it is not poſſible that it ſhould beget a Divine Faith; it is only the work of the Spirit of God: it is he alſo that ſhews you your acceptance with God, and that manifeſteth your ſanctification, and makes it a ſign unto you of your juſtification; otherwiſe neither word, nor work can ſet on a promiſe; with power upon the ſoul, until the Holy Ghoſt confirm it; it is his immediate work.

What then? Object. doth the Spirit do this immediately without the word?

No: Anſw. if he ſpeak peace unto the ſoul, he ever doth it in ſome word of promiſe; and if he teſtifie our acceptance, it is in ſome word; and in that reſpect, it is mediate: but he doth ſet on a power above the word, and in that reſpect I call it immediate: and therefore if a p. 215man ſhall ſeek to hammer out any thing by his own knowledge, though he may add to his knowledge, yet he can do nothing to the begetting of faith, unleſs the Lord come in by a power above the word: and when he doth ſpeak in any word of his grace, he doth not in the firſt place ſpeak to you of your own righteouſneſs; but firſt convinceth you, that you are a chief ſinner: as when he ſaid to Saul, Why perſecuteſt thou me? when he ſends his Spirit, it is firſt to convince the world of ſin, (Joh. 16.8, 9, &c.) and what? of your ſanctification, next? no, of your juſtification next; he will convince the world of righteouſneſs; that is, of his righteouſneſs; and afterward of judgement: and that is ſometimes put for ſanctification, Mat. 12.20. A bruiſed reed ſhall he not break, and ſmoaking flax ſhall he not quench, until he bring forth judgement into victory. But it is the Spirit that doth all this, and therefore let not men deceive themſelves in any concluſions that they can make; for their enlightened conſcience is but a creature; and unleſs the Lord come in with a greater light, then your conſcience will afford you, all will be but loſt work unto your ſouls; you will build but caſtles in the air, which in time of temptation will vaniſh away.

In the third place, Uſe 3 this may teach all the ſervants of God, that have received in any meaſure the firſt fruits of the Spirit, to know, that they have received an earneſt of an everlaſting poſſeſſion; that Spirit will never leave you till you become a full veſſel, and running over: if he have given you one promiſe, p. 216he will give you more; and if he have given you Chriſt, he will with him give you all things elſe.

In the fourth and laſt place; Uſe 4 it may teach us, That if we have received Chriſt, and our hope be in him, never to reſt until we do more fully and clearly ſee that the Lord is our God; until the Holy Ghoſt do fill your hearts with more power, and ſtamp more of the image of Chriſt in you: grow more and more ſenſible how dead and inſufficient you are unto any thing that is good: be meek, and lowly in heart; think meanly of your ſelves: you cannot pray, you cannot preach, you cannot of your ſelves perform any Chriſtian duty; it is Chriſt that muſt work all our works for us: know therefore, that if you be lively and active, it is becauſe your life is hid with Chriſt in God; he it is that ſtirreth up your faith to look up unto Chriſt, to expect all help from his hand. Sometimes you muſt look to be ſevered from the world; and the more clear the truths of God are unto you, the more they are hidden from the world; for if a man cannot look upon a candle, how ſhall he look upon a torch? and much leſs upon the ſhining Sun. Therefore it behoveth all the ſervants of God, to grow up in the power of God, and the ſtrength of his might; not holding forth inſolency of Spirit, nor uncharitable cenſoriouſneſs; ſuch things are far off from expreſſing the Spirit of Chriſt; but it is the part of the ſervants of Chriſt, to be faithful, meck, lowly, humble, and couragious in the waies of the Lord; and when you have p. 217done all, be contented to be counted the offſcouring of the world; as 1 Cor. 4.9. for it muſt be the part of all that fear God, to take heed that you give none occaſion to any to ſpeak evil of us: for if we do conſider the great hope of our calling, how ſhould it caſt holy ſhame upon our faces, that we walk ſo unworthy of our calling! for if there be any work of God upon our hearts, it is no tranſient work: if God begin, He will perfect until the day of Chriſt: the work of grace is an unceſſant work; but as in the firſt creation, the Spirit of God hatched upon the face of the waters, till the work of Creation was perfected: ſo doth the Lord by his Spirit in his Saints; he doth not leave hatching in their hearts till he hath ſeparated light from darkneſs, and made every thing fruitful in the ſoul. We muſt not reſt therefore in former weak beginnings; but if we be born of God, and under a Covenant of grace, we muſt look to grow up in all well pleaſing unto God, that we may not be ſtrangers to any of all the heavenly works of the grace of God, but that we may grow up to abound in fruitfulneſs in them all.

Thus having explained, Second Branch of the Doctrine.how the Lord gives himſelf in a Covenant of grace unto Abraham, and to his ſeed; we now come unto the ſecond part of the Doctrine; which is, that he received Abraham and his ſeed to be a peculiar people unto himſelf; which although we have ſpoken ſomewhat unto in the opening of the point, let us further premiſe theſe three things, before we come to the Uſe of it.

p. 2181. Firſt, That the Lord did take Abraham, and his ſeed to be a peculiar people unto himſelf.

2. Secondly, How did he ſo take them to be his people?

3. Thirdly, Who are meant by thoſe, whom he did ſo take, to make them a peculiar people unto himſelf?

1. For the firſt of theſe, That he did ſo take Abraham and his ſeed, &c. we finde it plain in Deut. 7.6, 7, 8. The Lord thy God hath choſen thee, to be a ſpecial people unto himſelf, &c. and ver. 8. Becauſe the Lord loved you, and becauſe he would keep the oath, which he had ſworn unto your fathers. The like we read in 2 Sam. 7.23, 24. Thou haſt confirmed to thy ſelf thy people Iſrael, to be a people unto thee for ever; and thou Lord, art become their God: and this mercy doth he magnifie toward them, when they had no thoughts of him; but as he ſometimes called his Apoſtles, when they were mending their nets: ſo he called his people Iſrael, when they were making bricks in Aegypt, then he ſaid to Pharaoh, Let my people go; and again, If thou ſlay my ſon, my firſt born, I will ſtay thy ſon, thy firſt born; and as he ſometime took Abraham himſelf out of Caldea: ſo he took his ſeed out of Egypt, that they might ſerve him in the Wilderneſs.

Now ſecondly, Queſt. 2 If you ſhall ask, how the Lord called them?

I anſwer, Anſw. chiefly two waies.

1. Firſt, By ſolemn outward Covenant; and that partly in the loyns of Abraham; and partly in mount Sinai; and yet more ſolemnly in p. 219the plains of Moab, Deut. 29. for that was a Covenant of Grace wherein the Lord promiſed to circumciſe their heart, and the heart of their ſeed. Deut. 30.6.

2. And ſecondly, In one word, by this Covenant he doth draw them into union with himſelf, and with his Son: from whence it comes to paſs, that we have communion with him, both relative, in adoption, and juſtification; and poſitive, in ſanctification, and in fulneſs of time, perfect glorification.

In the third place, Queſt. 3 What is meant by Abraham, and his ſeed? doth God call all the ſeed of Abraham into a Covenant of grace with himſelf?

The anſwer is ſhortly this, Anſw. Abraham doth here principally ſtand as the father of the faithful, and ſo received Circumciſion as the Father of the faithful, not only of ſuch as were Circumciſed, but alſo of ſuch as were uncircumciſed The Covenant he received when he was uncircumciſed; and the ſeal when he was circumciſed, that he might be the father of the faithful among Jewes and Gentiles: and all the Jewes are not the ſeed of Abraham, but the children of the promiſe are counted for the ſeed; for they are the ſeed unto whom the promiſes are made; and he ſaith it not, Unto thy ſeeds, as of many: but, To thy ſeed, as of one, even Chriſt, Gal. 3.16. ſo that unto Chriſt, and unto all thoſe that have the ſeed of Chriſt in them, is this Covenant made.

You will ſay unto me, Object. But is it made unto the carnal ſeed alſo? have they no portion in the Covenant of grace; was not Iſhmael circumciſed p. 220as well as Iſaac? and is it not ſaid, Unto them were committed the covenants of God? Rom. 9.4. ſo that both the Covenants were committed to them that fell away from God: and hath not God ſaid to thoſe that were circumciſed, Though Moſes and Samuel ſtood before me, yet my mind could not be towards this people? and the Lord rejecteth them, Jer. 15.1. and 6. ult. and 7.29. and yet, theſe (whom God rejecteth) were made partakers of the ſeal of the Covenant: would God call them to the ſeal, and not to the Covenant? would he call them to prophane the Covenant? the point is weighty: ſhortly and plainly to ſpeak ſomething to it.

1. Firſt, they had their part in the Covenant of Grace: this they had, that they were all called to the ſolemn receiving of the covenant, Deut. 29.10. to 15. Ye all ſtand this day before the Lord your God, &c. that thou ſhouldeſt enter into covenant with the Lord thy God, &c. this was the Covenant of grace: now thus far are all the carnal ſeed of Chriſtian Parents, called into the outward fellowſhip of the Covenant.

But why would God call them to the outward fellowſhip of the covenant, Object. and ſeal of it, and mean while not give them the bleſſing, and kernel of the Covenant? this is weighty, and conſiderable; how it ſtandeth with the faithfulneſs of God.

For anſwer, Anſw. The Bleſſings of the Covenant are not far from them: for there are two ſorts of bleſſings. Some do conſiſt in the outward letter of the Ordinances; the Goſpel of grace, p. 221the Sacraments, and ſeals of it; and ſundry common gifts of the Spirit that are plentifully diſpenſed in the fellowſhip of the Church; beſides a liberal and bountiful uſe of the creatures; for they are all ſerviceable to the People of God: and all theſe things do flow from the Covenant of grace, which God hath made with their Fathers. When as Abraham had underſtood that God would eſtabliſh the Govenant with Iſaac, and thereupon made a ſad prayer unto God, that Iſhmael might live in his ſight, Gen. 18.18, 20. the Lord anſwereth him; As for Iſhmael, I have heard thee; behold, I have bleſſed him, and will make him fruitful, &c. and (which is wonderful) he had the liberty of all the Ordinances until he cut himſelf off from them. Unto this Covenant belong thoſe gifts, which the Lord beſtows on men from the bloud of Chriſt, Heb. 10.29. ſo that it is not a meer blank, for by it here are ſundry ſpiritual, and outward bleſſings; the patience and bounty of God is abundantly poured out upon the carnal ſeed of Chriſtian Parents, as in the wilderneſs, when the diſpleaſure of God was ready to kindle againſt that carnal generation, and he was ready to cut them off; he remembred the covenant of his mercy to Abraham, and oft times ſpared them: ſo that if you ſee much patience extended to the children of Chriſtian Parents, and many gifts beſtowed upon them, whereby they become very ſerviceable ſometimes in the Commonwealth, ſometimes in the Church; know, that all theſe things ſpring from the Covenant of God with their Fathers.

p. 222I, Object. but if the very life and kernel of the bleſſing be wanting; if Iſhmael do not live in Jeſus Chriſt, what will all theſe bleſſings do him good? will they not aggravate his damnation?

For anſwer, Anſw. minde you this, that the Lord may be juſtified; he doth not only call them to Church liberty, and fellowſhip; nor only beſtow upon them ſundry gifts of grace, and great bounties, and manifold preſervation from evil: but likewiſe he doth offer them the ſure mercies of David: for ſo God doth diſtinguiſh the ſure mercies of the Covenant, Iſai. 55.3. Encline your ear, and come unto me; hearken, and your ſoul ſhall live, and I will make an everlaſting covenant with you, even the ſure mercies of David: wherein you ſee the Lord putteth it upon ſuch terms, that if the ſoul come not by it, it is becauſe he would not: not that any can come when they will, as by the power of their own will; but this the Lord will leave upon the children of Chriſtian Parents, that they ſhall not ſay, that God forſook them, until they have forſaken him; and that, when there lay no neceſſity upon them, but voluntarily they did deſpiſe the grace of the Covenant: for do but obſerve the cauſes wherefore the Lord hath diſcovenanted the children of gracious Parents.

1. The firſt that ever fell off from the Covenant of grace made with Abraham, it was Iſhmael: and what was the ground of it? he mocked Iſaac, Gen. 21.9, 10. what mocking was it? in regard of humane frailty? no, no; it was a plain perſecution, and that implies p. 223ſuch a perſecution as was caſt upon him in reſpect of the Covenant of grace made with him; as if he ſhould ſay, Here is the child of promiſe! or the like, inſomuch that Sarah could not endure he ſhould tarry any longer in the houſe; for this was not humane frailty, but humane inſolency againſt the Covenant; whereas happy he, if he might have fallen under the wing of it.

2. The ſecond that you read of, who fell from the Covenant, fell not upon thoſe terms; but the love of worldly ſenſual bleſſings did choak the affections of Eſau toward the Covenant of grace, which was the chief bleſſing of the firſt born in the days of Abraham and Iſaac; but he coming in hungry, ſelleth his birthright for a meſs of red pottage, Gen. 25.31. &c. Thus Eſau deſpiſed his birthright: ſo this ſort of children deſpiſe the grace of God, not out of a malicious frame of ſpirit, but they are choaked with the cares of this world; and the beſt ſeed that was ſown in them, becomes unfruitful: and this is the caſe of all the good husbands of the world that deſpiſe the Covenant of grace; for when once a man is taken up with the profits and pleaſures of this life, he then cares not a ruſh for the Covenant of grace: mount Sion is not now commodious for him, ſo prophanely do they undervalue the Covenant of grace in compariſon of ſenſual luſts: and do men thus fall from the Covenant of grace, becauſe it is a duty above the power of nature? no, no, the very common gifts they had, might have reſtrained the one of theſe from mocking, and the p. 224other from ſelling his birthright for a meſs of pottage: it is evident that the children of Chriſtian Parents, when as they come to fall off from God, they do not fall upon ſuch things as they are not able to prevent: but either they ſcorn and perſecute the things of God, or elſe they prefer ſenſual luſts before them.

3. A third way, whereby the children of Chriſtian Parents fall from the Covenant of grace, is a ſelf-confident cleaving unto thoſe gifts of grace, which by the Covenant they have received: beſides theſe cauſes of their falling from the Covenant of grace, I have obſerved no more in Scripture, nor have I found any more in mine own experience. When men are inveſted with many ſpiritual bleſſings; ſweetly indowed with many ſprinklings of the bloud of the Covenant, whereby they come to be great in knowledge, and ſometime excel in a ſpirit of prayer, and ſome are good at one thing, and ſome at another; and being full of ſuch gifts, it may eaſily come to paſs that they may grow ſo confident of theſe, that they will not ſubject themſelves unto the righteouſneſs of God in Chriſt Jeſus. And this was the rejection of the whole houſe of Iſrael, Rom. 10.3. They being ignorant of Gods righteouſneſs, and going about to eſtabliſh their own righteouſneſs, have not ſubmitted themſelves unto the righteouſneſs of God: and hence the Covenant of grace is unto them turned into a Covenant of works; they are now become the children of the bond-woman, and not the children of the free-woman: for they that have their p. 225faith in themſelves, and not in Chriſt, they fall under a Covenant of works. So that (minde you) the Lord is juſt and righteous in all theſe his diſpenſations.

I ſaid before, God did receive Abraham and his ſeed into this Covenant: I mean the faithful ſeed; and they are received into the ſecond ſort of bleſſings of the Covenant, which are truly ſaving: for the Lord receives them into inward fellowſhip with his Son, ſo as that they ſhall be juſtified, ſanctified, and glorified. But are the carnal ſeed then rejected? no, but they partake in many bounties of God, and grow up and live in his ſight; what? in the enjoyment of outward bleſſings only? no, of ſpiritual bleſſings alſo: I, but the Lord gives them not the ſpiritual bleſſing of ſaving grace by the Covenant: doth he not? and why is it? not becauſe he doth not offer it to them: but becauſe they fall off from it upon ſuch terms, wherein there lay no neceſſity upon them, that they ſhould ſo fall off: Iſhamel needed not have mocked Iſaac; Eſau needed not have ſold his birthright for a meſs of pottage: never let them pretend the neceſſity of corrupt nature; corrupt nature putteth no ſuch neceſſity upon us, to ſell away ſuch bleſſings upon ſuch terms. And for others that truſted in their own righteouſneſs, had not the Lord convinced them, that it was not their own righteouſneſs that could ſave them? did not David ſay, If thou Lord mark iniquity, Lord who ſhall ſtand? Pſal. 130.3. and in thy ſight ſhall no fleſh living be juſtified, Pſal. 143.2. ſo that, it is not the blindneſs of p. 226mans nature that excuſeth, but this flows from a malignant, and affected ſelf-confidence; therefore now they are juſtly diſinherited: for the Jewes were not rejected until it was made plain to them, that their righteouſneſs would not ſtand before the Lord; therefore ſaith the Apoſtle, Act. 13.46. It was neceſſary that the word of God ſhould firſt have been ſpoken unto you; but ſeeing you put it from you, &c. and he had ſaid before, They contradicted and blaſphemed; and why was it neceſſary that the word ſhould be ſpoken unto them? truly, that God might be faithful in his Covenant; for if all the children of Chriſtian Parents, may not have liberty in the means of grace, then the Lord ſhould be wanting to his Covenant: ſo that if they be Jewes by nature, the Lord is bound by Covenant, that they ſhall not for want of means periſh; nor upon ſuch grounds as are far above the nature of creatures to reach unto: for though it be above the power of the creature to repent and believe, yet it is not above the power of nature to abſtain from prophaneneſs and malignity, and ſuch ſtrong confidence in their legal righteouſneſs; therefore doth he call them to Church-priviledges, and common gifts and graces, things that are above the power of nature to reach unto: and he doth alſo preſerve them from many evils, and tenders unto them the ſure mercies of the Covenant: but if they will maligne it, and caſt it behind their backs, and chooſe other things before it; ſuch degenerate children of godly Parents, their bloud ſhall be upon their own heads.

p. 227The Uſe hereof in the firſt place, Uſe 1 may ſerve to juſtifie the righteouſneſs of God, in the confuſion of the children of Chriſtian Parents: if thou ſeeſt any child of the godly periſh, write upon him, He is either a perſecutor, or a worldling, or a preſumptuous hypocrite; otherwiſe he had been an heir of grace: The ſpirit of God dealeth fairly, and ſweetly, and comfortably with them: whence it is that they are ofttimes ſweetly trimmed up with many good gifts and parts, that you would wonder to ſee how forward and dexterous they are in their places; and how comes this? is it not from the faithfulneſſe of Gods Covenant, that we might ſee and ſay, That on Gods part there was no want unto his ſalvation, but it was his own ungracious graceleſſneſſe, that caſt off grace in the means of it? let Iſhmael periſh, and Eſau periſh, and all civil juſticiaries periſh; and their bloud will be upon their own heads, the Lord and his Throne is guiltleſs; it's not for want of grace offered unto them: for though he had not purpoſed to ſave them meerly of grace; yet he meant to let them ſee, that he did not only deal juſtly with them, but alſo graciouſly in ſome kinde. What a warning ſhould this be to the children of godly Parents! take heed what you do; Iſhmael had a godly Father, and Eſau both godly Father and Mother; therefore bleſſe not your ſelves in that. Take heed alſo that you ruſh not upon another rock: for you will be ready to ſay, Notwithſtanding the fair Covenant, which I am under, I cannot have grace unleſs God work it in me: ſtand not with God upon p. 228thoſe terms; for either God will bring you home unto himſelf, or elſe you ſhall fall upon ſuch terms, as that God will take you by the throat one day, and make it appear that you did forſake the Covenant of grace, upon ſuch grounds, as many a Reprobate in Hell would never have parted with it upon the like: either you do maligne the grace of God, or are prophane, or elſe you ſtand upon your own righteouſneſs, and ſtabliſh that; and then your heart begins to riſe againſt your Parents: and you think your ſelf wiſer then ſeven men that can render a reaſon; or if you break not out upon theſe terms, then you will begin to ſee that God hath enlightened your minde, and to ſeiſe upon your heart; and then you ſee that you can do ſomething, you can pray, and you can hear with profit, and the like: and hereupon you come to build an undoubted hope of ſalvation; you believe upon this, that your ſoul is wrapped up in a bundle of life and peace: and if any man come to ſhake your foundation, you are like a ſtone-wall that beateth back all: therefore if thus you fall off, the Lord and his throne is guiltleſs, and you are juſtly miſerable: it is the bloud of the Covenant that did ſanctifie you; but it will not ſave you, becauſe you did not look to be juſtified by it: ſo that as you have deſpiſed the Covenant of God, you are now cut off from the ſaving fellowſhip of it, which elſe the Lord had called you to enjoy. It was not the Jewes crucifying the Lord of life and glory in their ignorance, that cut them off from God; for notwithſtanding that, Chriſt p. 229prayed for them, Luk. 23.34. Father, forgive them, they know not what they do: but when they grow malignant, and deſpiſe, and contradict, and blaſpheme, Act. 13.40, 45, 46. and put off from them the word of life, now they are caſt off. Therefore let all the children of Chriſtian Parents underſtand it, and the danger of it; do not think that you ſhall be ſaved, becauſe you are the children of Chriſtian Parents, but take heed of ſcorning of Religion, and of high-prizing the world: and if you be forward in ſpiritual gifts, take heed of bleſſing your ſelves in them: for if you have any thing of your own to build upon, you will in time tread under foot the bloud of the Son of God, wherewith you were ſanctified, if you be not juſtified by it: work out therefore your ſalvation with fear and trembling; otherwiſe by one means or other you will fall off from God, upon ſuch baſe and unworthy terms, whereby it will appear that the Lord is just in rejecting you, and you juſtly left in a ſtate of perdition.

You will ſay, Object. But what ſhall we think of Infants?

Peter Martyr ſaith, Anſw. If they die when they are Infants, they are certainly ſaved. I cannot ſay it ſo fully, nor have I any thing againſt it: this I can ſay, That they are holy, for ſo ſaith the Scripture, and therefore they are in the Covenant generally: ſometimes Parents may cut off the free paſſage of their Cavenant from their ſeed: though God give them one child and another, they are not greatly ſenſible what need the poor Infant p. 230ſtandeth in of a Covenant of grace; they do not believe for their children, nor humble themſelves in reſpect of them; and then no wonder if the child miſcarry through the unbelief of his Parents. Otherwiſe I do not know whether ever God reject any upon other grounds, then what we have alredy laid down.

In the ſecond place, Uſe 2 for Uſe, It teacheth all the ſervants of God, that are under the Covenant, to be careful to bring up their children under the wing of the Covenant: it may be ſome of you have ſold away great eſtates from them; theſe were but the appurtenances of the birth-right: but if you have parted with great inheritances for the liberty of the Ordinances, you do your children no wrong: for as ever you deſire that they may have a ſhare in the Covenant, bring them under the Ordinances of the Covenant, for faith comes by hearing, Rom. 10.17. Received you the Spirit by the works of the law, or by the hearing of faith? Gal. 3.2. and this is the door of the Covenant, Jeſus Chriſt believed on, Joh. 10.7, 9. Act. 14.27. therefore whatſoever inheritances you ſell, if it were the inheritance of a Kingdom, bring them to the Ordinances of God, if they cannot be brought to them: and ſo you have done your part; and then if your childrens blood be upon their own heads, through their own forſaking of the Covenant, the Lord is guiltleſs, and his Covenant guiltleſs; they have forſeited their birth-right, which is not to be bought again for many worlds.

p. 231In the third place, ſeeing that, Uſe 3 as the Lord receives the faithful ſeed of Abraham into the Covenant of his grace, and in like manner taketh not only you, but all of yours by vertue of the Covenant: and ſeeing that the Lord doth in giving himſelf, give us all his Perſons, Attributes, Ordinances, Providences; for he is the Lord of hoſts, and therefore all that is Gods is ours alſo: It will follow ſemblably, that we muſt be as God is, and our children as his children; and our ſervants as his ſervants; and our wits, and parts, and authority, and power, and times, muſt all be for God, and not for our ſelves: moreover, all that is in our Churches is for God, Cant. 7. ult. At our gates are all manner of pleaſant fruits both new and old, which I have laid up for thee, O my beloved.

Now from hence two things follow,

1. Firſt, Here is a ground for family-duties; for if all that I have muſt be the Lords (for he takes me as he gives himſelf) then it is for us to give up all our relations unto him, as much as lies in us: we can do nothing but ſet them before the Lord; but it will be requiſite that we ſhould conſtrain them to duty, pray with our children and ſervants, teach them the will of God; reſtrain them from wickedneſs: I know Abraham, ſaith the Lord, That he will command his children, and his houſhold after him, and they ſhall keep the way of the Lord, &c. Gen. 18.18. and the Lord commandeth Parents to bring up their children in the nurture and admonition of the Lord, Epheſ. 6.4. we muſt therefore teach them p. 232to know the God of their Fathers, as David, 1 Chron. 28.9. And thou Solomon my ſon, know thou the God of thy father, and ſerve him with a perfect heart, and with a willing minde, &c. and ſo old Lois and Eunice were careful to train up Timothy in the knowledge of the Scriptures from a child: this the Lord requireth of us; as ever we look to have right in his Son, he will have right in our ſons: if we have right in his Spirit, he hath right in our ſpirit; if you have any right in his ſervants, he hath right in your ſervants: and therefore uſe the means to draw them home to him, and leave the bleſſing unto the Lord: but if Parents be watchleſs in conveying the bleſſing to their children, and children careleſs in receiving it; God is faithful, and his Covenant faithful, though they fall ſhort of it.

2. Secondly, This alſo follows, that as God betruſteth us with any gifts, or parts, or talents; with honour, wealth, health, ſtrength, beauty, liberty, or what elſe ſoever: if the Lord have given us any bleſſing, it is wohlly his, for we muſt be unto God, as we would have him be unto us; and therefore the Lord took it unkindly from his people, Hoſ. 2.8. That the corne, and wine, and oyl, and ſilver, and gold, which he had given them, they prepared for Baal. Iſrael is an empty vine, when he bringeth forth fruit unto himſelf, Hoſ. 10.1. ſo likewiſe he taketh it ill, Ezek. 16.20, 21. that they took his ſons, and his daughters, and ſacrified them unto Moloch: ſo ſometimes men count it a gentile thing to train up their p. 233children to idleneſs, and other vanities; whereas in truth it is as if they trained them up to Moloch: and this the Lord doth abhor, and will ſadly require it in his own time. If therefore we muſt give up our ſelves and ours unto God; then here is a foundation for family-duties, and alſo to improve our ſelves, and all that we have, wholly to advance the glory of the grace of God in Jeſus Chriſt: elſe we pluck aſunder the Covenant of grace.

In the fourth place, Uſe 4 If the Lord in this Covenant receive us to be a peculiar people unto himſelf, ſomething we are to learn in the manner of the performance of all holy duties; for as we are ſtill to be doing in the uſe of means to help our knowledge, and faith; ſo in all let us ſtill be expecting from the Lord to lay hold upon us and ours, and to receive us: for our hope ſtandeth more in Gods receiving us, then in our giving our ſelves unto him; reſt not therefore in all the good means that you uſe, for that will not hold unleſs the Lord be pleaſed to receive us, and ours. Joh. 6.37. All that the Father gives me, ſhall come unto me: ſo that unleſs the Lord give our children to his Son, though we devote them to him, it is a queſtion whether he will take them or no: look we up therefore unto the Lord, that he may take them graciouſly unto himſelf: the Prophet exhorteth Iſrael to return unto the Lord, Hoſ. 14.1, 2. But how ſhall they return? not unleſs the Lord take away their iniquity, and receive them graciouſly; and thus the Propher teacheth them to pray: ſo that they do not ſtand upon their own reformations, p. 234nor look to this and that which they can do; no, no, take with you words, and ſay, Take thou away our iniquity; otherwiſe we ſhall never get it out: he alſo muſt receive us graciouſly, and ſo ſhall we render unto him our ſelves, and all that we can do. This is the way of the Covenant of grace; whatſoever duties the Lord requireth to be done on our parts, let us look unto him in all to receive us and ours, otherwiſe we and ours ſhall ſoon turn our backs upon God, and upon his Covenant which he hath ſo graciouſly invited us unto in Jeſus Chriſt.

We now come to the third and laſt Branch of the Doctrine; Third Branch of the Doctrine.which is, That the Lord took the chief of Abrahams ſeed, the Lord Jeſus Chriſt, to be the mediator and ſurety of the Covenant between God and Abraham: this is expreſſed, Gal. 3.16. To Abraham and his ſeed were the promiſes made: he ſaith not, And to his ſeeds, as of many, but as of one, And to thy ſeed, which is Chriſt: ſo that he is the chiefeſt of the ſeed with whom the Covenant is eſtabliſhed, as alſo the Prophet Iſaiah teſtifieth, chap. 42.6. and 49.8. I will give thee for a covenant of the people, and a light of the Gentiles, &c. and the Apoſtle ſpeaketh fully, when he ſaith, Heb. 8.6. that he is the mediator of a better covenant: and a ſurety of the Covenant. Heb. 7.22. Chriſt is therefore the chiefeſt of the ſeed, and the Mediatour and Surety of the Covenant.

Now a Mediatour he is between both parties; partly in reſpect of his perſon, and partly in reſpect of his Office.

p. 2351. In reſpect of his perſon, as he is God and man, he is a fit perſon to be the ground of our union with God, and to maintain our communion with him: for what is a Mediator? but a middle perſon to bring two perſons, that are at difference into one? now Chriſt as he is God-man, is moſt fit for this work.

1. Firſt, To be the ground of our Union: for being God-man, he hath united both the differing natures into one; ſo he is a middle perſon, and fit to be the foundation of our union, and therefore he is called Immanuel, Iſa. 7.14. That is, God with us.

2. Secondly, By his perſon he is fit to maintain our communion; and there are two things requiſite unto that:

1. Firſt, The removal of all offences; and Chriſt is moſt fit for that: for as he is the …on of man, he is moſt fit to ſuffer all puniſhment due unto ſin; and therefore as man he became ſin for us, that we might become the righteouſneſs of God in him, 2 Cor. 5. ult. And as he is God, ſo he is fit to overcome ſin, and to prevail againſt the wrath of God.

2. Secondly, He is fit to communicate all the good things of God unto us: as God, he is fit to beſtow upon us all ſpiritual comforts, and heavenly gifts and bleſſings: as man, he knows what is moſt fit for the ſpirit of man, and ſo he is fit to communicate unto us all the good things of God: he hath ſuffered himſelf, and hath been tempted, and ſo he is fit to ſuccour ſuch as are tempted, Heb. 2.17, 18. thus he is a fit Mediatour in regard of his Perſon.

p. 2362. Secondly, He is fit to be a Mediatour in reſpect of his Offices; he is a Prieſt, a Prophet, and a King; and in all theſe Offices he doth properly, and lively exerciſe the Office of a Mediatour.

1. Firſt, As a Prieſt, He doth offer Sacrifice for us, Heb. 9.12. even himſelf, Heb. 10.10. He gives his life a ranſom for many, Mat. 20.28. and he doth not only thus give all this, but apply it alſo unto us, as it belongs unto a Mediator for to do. And as a Prieſt, he doth ſit at Gods right hand, and makes interceſſion for us, Rom. 8.34. and if any man man ſin, we have an advocate with the Father, which is Chriſt the righteous; by him God reconcileth the world unto himſelf, 2 Cor. 5.19. thus he taketh away the ſins of the world, Joh. 1.29. and becomes a propitiation for us, Rom. 3.24, 25. theſe things he doth, as he is a Prieſt.

2. Secondly, As he is a Prophet, he teacheth us all things, Acts 3.22. whatſoever things he hath done and ſuffered for us, thoſe things as a Prophet he teacheth us.

3. Thirdly, As a King, he doth apply all this grace unto us, ſubduing us by his Spirit unto himſelf, and all the creatures unto us. God by him as a Mediator, doth bring us on effectually unto himſelf, by the mighty power of his Word and Spirit, and keepeth us with himſelf in ſpotleſs communion unto his heavenly kingdom Theſe Offices give him power and authority to do it, as alſo faithfulneſs, and mercy, according unto his tender compaſſion on our neceſſities. Thus we ſee p. 237how the Lord Jeſus is a Mediatour.

In particular, he is a Mediatour of the Covenant between God and us, and that in a threefold reſpect.

1. Firſt, Becauſe he is the Meſſenger of the Covenant: thus he is called, Mal. 3.1. he did firſt publiſh it unto our first Parents, Gen. 3.15. and unto Abraham, and by all the holy Prophets, and in the daies of his fleſh, and by the Apoſtles, and their ſucceſſours, unto the end of the world.

2. Secondly, He is called the Mediatour of the Covenant, as he doth ratifie and confirm the Covenant by a threefold ſeal.

1. Firſt, By his bloud: for a Teſtament is confirmed by the death of him that made it, Heb. 9.15, 16, 17. he is the mediatour of the new teſtament, that by means of death, &c. that they which are called, might receive the promiſe of eternal inheritance. He made it ſure on Gods part, and on our parts he doth ſeal it up with his bloud, that it might be confirmed unto all Generations: and as no man altereth a Teſtament after a Teſtatours death, ſo this is unalterable.

2. Secondly, As he hath confirmed it by his bloud, ſo alſo by his Spirit, Epheſ. 1.13, 14. &c. 4.30. Grieve not the holy Spirit, whereby you are ſealed to the day of redemption: Chriſt is the Angel that aſcended out of the Eaſt, having the ſeal of the living God, Rev. 7.2, 3. And look as it was the manner of the Prieſt of old, to ſprinkle the bloud of the Covenant upon the book of the law, and upon the people: ſo doth the Lord Jeſus beſprinkle us, and that p. 238which is taught us, with his bloud and Spirit, and thereby begetteth the experience of the ſavour of God in our hearts, and ſealeth it up unto us.

3. Thirdly, He doth ſeal it by the ſeals of the Covenant, which are Baptiſm, and the Lords Supper: ſo it is here ſaid, He gave him the covenant of circumciſion, which was a ſeal of the righteouſneſs of faith; inſtead whereof he hath given us Baptiſm. And by the Lords Supper he ſealeth it; for that is the bloud of the new Teſtament, Mat 26.28. by all theſe means he doth confirm the Covenant, Dan. 7.27.

3. Thirdly, He is not only the Publiſher, and confirmer, but alſo the Prince, and Head of it; for you ſhall ſee that in all Covenants there are ſome that are Princes of the Covenant, as we read, Dan. 11.22. where ſpeaking of the league between Egypt and Aſſyria, he makes mention of the Princes of the Covenant. So in this reſpect the Lord Jeſus is called the Covenant it ſelf: Iſai. 42.6.49, 8. as being the Head and Prince of it; and that implyeth two or three things:

1. Firſt, If he be the Prince of the Covenant, then all the Covenant is firſt made with him, Gal 3.16. To Abraham, and to his ſeed, even unto Chriſt: and to the Church his myſtical body in him, and under him; and therefore all the promiſes are in him yea, and in him amen…: 2 Cor. 1.20. that is to ſay, all the Promiſes, and all their conditions are fulfilled in him; as he ſaith, It behoveth us to fulfil all righteouſneſs. Mat. 3.15.

p. 2392. Secondly, He doth inherit the bleſſings of the Covenant, ſo far as his bleſſed nature is capable of them; he hath received the crown of inheritance of all the bleſſings both of this life and of another, Mat. 28.18. he ſitteth at Gods right hand; having led captivity captive, he treadeth down Satan under his feet; therefore,

1. Firſt, He hath fulfilled all the conditions of the Covenant; as this is one part of the Covenant, The redeemer ſhall come out of Sion, and ſhall turn away ungodlineſs from Jacob; as the Apoſtle, Rom. 11.26. expoundeth the words of the Prophet, Iſai. 59.20. for he fulfilleth in us all the conditions of the Covenant: he it is that turneth us to the Lord, and undertaketh to do all things in us and for us.

2. Secondly, He doth communicate the bleſſings of the Covenant to us, having himſelf exactly fulfilled all the Conditions of them.

3. He doth apply the comfort of the Promiſes unto us; and having done all theſe things, he leadeth us ſtill to wait upon him for further and further bleſſings in his Ordinances: Thus we have ſeen in particulars how the Lord Jeſus is the Mediatour of the Covenant. He is the Publiſher of it, the confirmer of it, by his bloud, by his Spirit, by the ſeals of the Covenant: he is the Prince of it, and hath received all the promiſes from God; they are accompliſhed in him, he hath fulfilled all the conditions, and received all the bleſſings, and applyed them unto us, and wrought all things in us, and for us, and ſtill leadeth p. 240us on unto further and further fellowſhip with himſelf.

For the Uſe of this Point; Uſe 1 in the firſt place, it is of refutation unto the Popiſh Doctrine, that hath deviſed other Mediatours beſides Jeſus Chriſt: they come unto God in the mediation of Saints and Angels, and pray to them, to pray for them in Heaven; and look that by the vertue of their prayers they ſhall be ſaved: and whereas the Scripture is plain, 1 Tim. 2.5. there is one mediatour between God and man, the man Chriſt Jeſus: yea, (ſay they) one Mediatour of Redemption, but many of Interceſſion: whereas (mind you) it is the work of a Mediatour, not only to do that which may prevail for the obtaining of peace; but he muſt apply it alſo, or elſe he hath not brought us unto union and communion with the Father. And when they make interceſſion unto Angels for the vertue and merit of their prayers, it doth evacuate the mediation of Jeſus Chriſt: for bring in other Mediatours, and you weaken him in his Office. A ſign they truſt not in him, and therefore are accurſed when they put confidence in other things, Jer. 17.5.

But you will ſay, Anſw. Do we not pray the Saints on earth to pray for us?

It is true we do ſo: Object. and Chriſt hath bidden us, and given us paterns to pray one for another: but if we in this Country ſhould pray to a friend in England to pray for us, it were Idolatry: Paul indeed doth write unto the Churches to pray for him, but not unto the Saints or Angels in heaven.

p. 2412. We do not depend upon their prayers, that by the merit of them they ſhould prevail: but we look at it only as a way, wherein the Lord calleth us to wait upon him: ſo as that when we have done deſiring, we look for all bleſſing from Jeſus Chriſt, even then when we beg the prayers of our friends. When as God was angry with the friends of Job, becauſe they falſly accuſed Job, chap. 42.7, 8. he bids them take a ſacrifice, and go to Job, and he ſhall pray for you; for him will I accept: but muſt they now truſt upon Job? or upon his acquaintance with God? no verily, but upon the Lord Jeſus, who was held forth by the Sacrifice. So that though we crave the help of our brethrens prayers, yet the Lord doth not allow us, to make our friends Mediatours between Chriſt and us; we look not for any thing from them, but from the Lord Jeſus Chriſt alone in that way. Now they look at Mary as able to command the Lord Jeſus, (Jube Mater Filium, command thy Son,) and when they pray to this Saint and that Saint, they look that the right and merit, and efficacy of their prayers ſhall carry all an end: whereas they need a Mediatour themſelves; and therefore they cannot by their own right be Mediatours unto us. But that we might the better underſtand the mystery of iniquity: do not they make the Saints and Angels the Mediatours of their Redemption alſo? what is the ground of the Popiſh indulgences? have not they a treaſure of Church-merit which they boaſt of? and therefore have they power, as they ſay, to grant pardons, and to apply the p. 242merits of the Saints unto this and that ſoul: now (minde you) he which is a Mediatour of the pardon of my ſins, is a Mediatour of redemption, and justification; and this is the dangerous gulfe into which the Popiſh Religion ſinketh many millions of ſouls.

The ſecond Uſe, Uſe 2 Is of Inſtruction how to make an holy uſe of all the gifts of Gods grace, and duties of Gods worſhip; this Doctrine will properly hold it forth: for here is as dangerous a rock for our ſouls to be ſplit upon, as is among them: for we alſo may be ſubject to the like danger, in making our own righteouſneſs our mediatours, as they be in making their prayers, and merits of their Saints their Mediatours: if we ſhall make any graces in our hearts the ground of our union with God, we have forgotten that Jeſus Chriſt became God and man, and that he only is a fit perſon to remove all offence, and to communicate all good things from God unto us: if we ſhall ſay within our ſelves, Were I but thus and thus humbled, the Lord would accept me, and all the bleſſed promiſes would be mine: if I could but pray as ſuch a Chriſtian can, then I know the Lord would accept me. This may be a piece of refined Popery, but it is Popery at the very bottom: if we look unto our graces, or duties, to bring us unto union with Chriſt; or if we think that by the right of them, communion ſhall be maintained, we have forgotten our Mediatour Jeſus Chriſt, God and man; for if he be our Mediatour, he doth work both theſe for us: theſe things cannot bring us unto Chriſt, for they all flow from him; if p. 243therefore we have no other union with Chriſt, then that which flows from them; we are not united unto this very day. But you will ſay, Cannot our gifts, and works maintain this union when it is true? If they can uphold it, they are in part Mediatours: that they do uphold it by merit, no Proteſtant will ſay: neither is there any right, or power in them to do this; and therefore to truſt in them, is to put confidence in the arm of fleſh: and though it be not ſo groſs as Popery, yet it tends unto the like diſhonour of Jeſus Chriſt. It was a faithful ſaying of the Apoſtle Peter, and worthy of all acceptation, when they ſaw the people ready to attribute much unto their holineſs, Acts 3.12. &c. Ye men of Iſrael, (ſaith Peter) why look ye ſo earneſtly on us, as if we by our power, or holineſs, had made this man to walk? the God of Abraham, of Iſaac, and of Jacob, the God of our fathers, hath glorified his Son Jeſus, &c. ſo it is not in the power of the beſt ſpiritual gifts or works, to make a creeple go: much leſs is it in their power to make a feeble ſoul ſtand upright; but the God of our fathers glorifieth his Son Jeſus, in doing all this work for us; for he is our only mediatour of reconciliation, redemption, and interceſſion; and if we look for any ſuch vertue, power, or right in any other means under heaven, we deprive Chriſt of the Office of a Mediatour. There is an Opinion, as I hear, ſtirring in our native Country, that though none of our works give us merit, right, or power to reach the bleſſing, yet they give us fitneſs. Now truly this is but an Engliſh word; in Latine we call it congruity: and p. 244this the Papiſts come unto, that when they be driven hard unto it, they will acknowledge that we have no merit of condignity, but only merit of congruity: therefore in truth it is plain Popery in Engliſh: it is true indeed, there is a fitneſs, but it lies not in doing; it is ſuch a fitneſs, as whereby the ſoul judgeth it ſelf unworthy of any grace: and now the creature being emptyed of it ſelf, is fit to receive mercy from God; it is now fit to receive all from Chriſt. Conſider therefore, I beſeech you, what kind of Uſe God calleth us to make of all gifts, and works of grace; do not think we cry down ſanctification, becauſe we do not put it into Chriſts Mediatourſhip, becauſe we do not ſhut Chriſt out of heaven, and out of his Office by it; for we give it his honour: if we give it this honour of mediation, we cannot come to God, but we muſt be united: you will ſay, We cannot be united, till by faith we have uniting. Is faith then a Mediatur between Chriſt and us? can there be no union with Chriſt, unleſs we bring faith, and repentance with us? truly then we muſt have Mediatours to bring us unto Chriſt: but doth not the Goſpel require faith and repentance in all that be in Chriſt? true: but how comes a man by the faith and repentance of the Goſpel? Zach. 12.10. I will pour upon the houſe of David, and upon the inhabitants of Jeruſalem, a Spirit of grace, and ſupplication; and they ſhall look on him whom they have pierced, and mourn for him, &c. This looking is faith, and this mourning is repentance; thus Chriſt ſeeth us before we ſee him, and becauſe we are ſons, God hath ſhed abroad p. 245the ſpirit of ſons into our hearts: Gal. 4.6, 7. and hereby we come to ſee him, and more and more of him; and this, is the way of the Goſpel of Jeſus Chriſt: Firſt, We have him, and him drawing us, and fitting us by his Spirit, whereby we come to ſee him; and then we mourn over him for all the wrong we have done him; this is that faith and repentance that flows from Chriſt, and then brings us unto him: if it flow not from him, but firſt brings us unto him, it is not the faith and repentance of Gods elect, nor that which the Goſpel holds forth: Firſt take Chriſt, and then you have all things in him.

Again, As nothing can firſt bring us unto Chriſt: ſo neither will it be able to maintain our communion with him: for as he is the door; ſo he is the Surety of the Covenant, he is the Publiſher, and Confirmer, and Prince of the Covenant; and he receives and keeps all the bleſſings of the Covenant for us. You will ſay, What then would you have us to neglect repentance, and faith? no, no, brethren; but exerciſe your ſelves in all godlineſs, 1 Tim. 4.7. but let it be godlineſs then; let it not be righteouſneſs only, but godlineſs; even ſuch as ſpring… from fellowſhip with God in Jeſus Chriſt: but when you have done all you can, do not think that this will give you reſt: be not deceived; you will not find that your ſouls are any thing neerer to God, when you have prayed conſtantly morning and evening: indeed if the Lord ſtrengthen your faith, and give you comfort, this is effectual; but it is becauſe you did not reſt in the Letter of the p. 246duty, but you did exerciſe your ſelf unto godlineſs in a way of faith, and by faith the walls of Jericho fall down, and the walls of Jeruſalem are built up: and ſo make account that your godlineſs muſt be exerciſed to fetch all from Chriſt, otherwiſe that which you have will not uphold you; when you have done all you can, wait upon him to ſpeak a word of comfort to you in his own way, for his own names ſake: and ſo ſhall you indeed exerciſe the gifts of God as not abuſing them, and ſo exerciſe godlineſs, as not to talk of it, but to practiſe it; and ſo uſe it as it ought to be uſed, as fit to be an handmaid, but not fit to be an husband: fit to be ſerviceable unto Chriſt, but not fit to juſtle him out of his Kingdome.

In the third place, Uſe 3 this is a ground of much ſtrength unto faith, and encouragement unto all the duties, and fruits of faith; that the Lord hath made ſuch a Covenant as this is; an everlasting covenant, ſtabliſhed upon better grounds, in the hands of a better mediatour; that is, ſo fit to bring us unto God, and to maintain union and communion between God and us; to remove all offences, and quicken our ſpirits towards God: it is our ſtrength to reſt upon this rock of Iſrael; this is indeed eternal life, Joh. 17.3. when we can ſay to Saints, and Angels, We know you not, and to our own righteouſneſs, and all the duties of it, We know you not, in point of mediation: but Jeſus we know, and his righteouſneſs and mediation we know: as for other things, bring them in their places; but if you bring them in point p. 247of mediation, they will keep us from cloſing with Chriſt. Therefore ſuch as deſire to maintain and to ſee maintained firm and full communion with Jeſus Chriſt; let the Lord Jeſus only be their Advocate, and Righteouſneſs, for it is he that worketh all our works for us, and in ſpecial this main work of making and maintaining peace for us: if then we reſt not on what we are or do, but look unto Chriſt for our acceptance, and know that we are unprofitable without him; then do we not abuſe our gifts, and duties, but uſe them as fruits of Chriſts mediation: if we look at them as cauſes of our mediation, we do utterly evacuate the mediation of Jeſus Chriſt; neither can we continue in that ſtate, without the ſame hand of grace: for even the Angels in heaven (as is generally received) ſtand confirmed in Jeſus Christ: if therefore they could not ſtand firm were it not for Jeſus Christ, much leſs ſhall the ſinful ſons of men come unto union, or ſtand firm in communion with God by their beſt graces; but when you have done all, your union will be broken, if the Lord doth not both begin, and perfect it to immortality. Yea, even then when you are full of all the power of the moſt High, and of all heavenly conſolation, it is Jeſus Chriſt, that maintaineth your union with himſelf: therefore let creatures know that they are creatures, and let them look at the gifts beſtowed upon them, and works done by them, as the way, which the Lord hath given them to walk in. Say not, We have all we look for, nor think we our ſelves fit to be accepted of God: it is a p. 248Popiſh deluſion; it is not all our endeavours or duties, that will maintain us in communion with God one hour to an end. Thus you ſee that all theſe things are as they are, you have done but your duty in them all, and but a piece of that neither, and you have neither power, nor right, nor fitneſs in your ſelves to ſtand in Gods ſight. In the mean while, this is a point of much conſolation, that the Lord hath laid up the promiſes in a ſafer hand then our own, ſo as that now there is no fear of breaking between God, and Abraham, and his faithful ſeed, for the Lord hath promiſed to take us to be his people, and given Chriſt to be the Mediatour of the Covenant; then he will ſee this Covenant maintained, and perfected, and all the bleſſings, promiſes, and treaſures of it accompliſhed to us from day to day: do but know him, and be acquainted with him, and it will be of effectual power to root out all the diffidence that is in us; look upon Jeſus Chriſt, and wait on him; and yet neither can we bring our waiting unto him, but it is our part to be convinced of our own poverty, and inſufficiency; and then all our power, and help, and hope, is in maintaining our fellowſhip with Jeſus Chriſt: wait upon him, that he may carry an end the whole work of a Mediatour for you, and that he may never leave you, till you be ſettled in heaven, nor then neither: for even the Angels in heaven would not be ſteadfaſt, but that the Lord hath laid a ſure foundation in a middle perſon, that he might unite God and the creatures together. There is comfort in knowing p. 249this, though we have but little experience of it, becauſe there is comfort laid up in it: therefore that we might not ravel out our time in vain, know we, that there is an Aliquid ultra, ſomething further to be ſought after, beſides what we have found in our ſelves: we ſometimes hear of conditional promiſes, but as the Lord Jeſus is the first and laſt in other things, ſo in the Covenant, he is the firſt and laſt condition: he doth first bring us unto God, and ſo to the right of the Covenant; and when we are in Chriſt, we cannot be active of our ſelves, nor keep our peace with God but through him: if you ſtay in any thing that you can do, you have forgotten that Chriſt is the last condition; you have no right unto the Covenant before you have him; you have no condition of the new Covenant, unleſs you have him. But when I have Chriſt, have I not now the condition in my ſelf? which the promiſe requireth? truly you have not, for Jeſus Chriſt is the laſt condition, as well as the firſt; and if your right unto the promiſe be not maintained by him, you forfeit the promiſe, as ſoon as you lay hold of it: you muſt therefore look back again unto Chriſt, not only to give you the right unto the promiſe, but the accompliſhment of it; otherwiſe you may ſtay many a ſeven years, if you look for it in your own works: though thou hadſt right in Chriſt, and fellowſhip with Chriſt, and ſhalt look for comfort from thine own duties, thou mayſt look till thine eyes fail, and not finde it. Chriſt is the firſt, and the laſt in the Promiſes he gave you; the Yea, and he muſt be the Amen: p. 250therefore know, that in all the duties you perform, you muſt, as it were, be dreſſing a meal for Jeſus Chriſt, Luk. 17.7, 8, 9, 10. and he content to feed after him, and upon him, who is the beginner and maintainer of the Covenant for us; and will perfect all the powerful bleſſings of it, in us and for us, in his own time.

FINIS.

Books ſold by John Allen, at the Sun-riſing in Pauls Church-yard.

Viz.

Caryl on Job, Vol. 5. quart.

Caryl on Job, Vol. 7. quart.

Caryl on Job, Vol. 9. quart.

Beza Novum Teſtamentum. fol.

Allen's Scripture-Chronology. quart.

Baxter's Call to the Unconverted. twelve.

Lukin's Practice of Godlineſſe. twelve.

Burges of Original ſin. fol.

Davenport and Hook of New-England, their Catechiſm.

Gataker againſt that wicked Cheat, Judicial Aſtrology: proving it to be the Abomination of the Heathens, and that it ought not to be tolerated in a Chriſtian Commonwealth. Iſa. 47.12. Jer. 10.2.

The Faith and Order practiſed in the Congregational Churches in England, agreed and conſented unto by their Elders and Meſſengers, at their Meeting at the Savoy. Octob. 12. 1658.

End of the text · John Cotton, A Treatise of the Covenant of Grace (1659)