The New Covenant, Treatise (1 of 3)

The New Covenant · Treatise (1 of 3)

p. 1The NEW COVENANT, OR, A Treatise, unfolding the order and manner of the giving and receiving of the Covenant of Grace to the ELECT.

ACTS 7.8.

And he gave him the Covenant of Circumcision.

THis blessed Servant of God, Steven, being called to account concerning what he had sayd touching Jesus Christ his destroying the Temple, it is the scope of his whole discourse throout this Chapter, to justifie the doctrine that he had taught; that though Jesus of Nazareth should destroy that place, yet in so teaching he taught not blasphemy. And this he doth (in way p. 2of an holy H story or Narration) make evident in the first place from the sweet communion which their Fathers had with God, before either Temple or Tabernacle was built; and if so, then he would not have them look at it as unsafe for them, or as an utter ruine to Religion, if that both the Temple and the Ordinances of the Temple were destroyed in themselves, and fulfilled in him. And first, the passages of Abrahams communion with God, Steven doth relate and maintaine, before any of Moses his Customes were knowne.

God did effectually call him, which call he did also obey (ver. 2, 3, 4.) though as yet he knew no Circumcision.

God giveth him a tryal of his faith, wherein he found Abrabam faithfull, ver. 5, 6, 7. God promised to give him the Land of Canaan for a possession, but he gave him not a foots breadth. He promised to give it unto his seed, when as yet he had no Child: and when God gave him seed, yet they should sojourn in a strange Land, and be in bondage 400 years.

God gave him the Covenant of Circumcision, p. 3in the words of the Text; and Abrabam in the strength of the blessing of God begate Isaac, and Circumcised him according to Gods direction, and all this before Moses gave any Ordinances unto them to keep, and before either Temple or Tabernacle was built. From hence we have heard, That the soule may have very spirituall and gracious communion with God, before it partake in Church-fellowship, or in any Seale thereof; for Abrahams faith was throughly tryed, before he had the Seale of Church-Covenant given him. We heard also this propounded, w^ch is the words of the Text, that God gave unto Abraham the Covenant of Circumcision; which Doctrine doth imply in it four principall parts, all of them serving to clear Stevens meaning, and to prove his scope.

1 The Author and manner of dispensing it, God gave: so it was by gift.

2 The Articles of it; and they are to be inquired into.

3 The Confederates; and they are expressed, God on the one side, and Abraham and his seed on the other side.

4 The Seale of it, Circumcision, which p. 4was the Seale of Church-Covenant.

These four parts doe yeeld unto us so many Notes. The first of them was formerly spoken unto in the last point formerly handled: Now for the second and third parts, to wit, the Articles of the Covenant, and the Confederates, we comprehend them both in this one Note.

Doctr. That in the Covenant which God made with Abraham, he gave himselfe to be a God to Abraham, and to his seed, and received Abraham and his seed to be a people unto himselfe: and the chiefest of this seed, the Lord Jesus Christ, he took to be the Mediator or Surety of this Covenant between th…m both.

This is the sum of the Articles, and of the Confederates: What the A…icles be, is not here mentioned, but Gen. 17.7. they be (for to speak of Circumcision before a Covenant, it is but a seale to a blank) where the Lord expresseth himselfe, thus saying, I will establish my Covenant between me, and thee, and thy seed after thee in their Generations, for an everlasting Covenant, to be a God unto thee, and unto thy seed after thee. As for other parts of the Covenant, p. 5they were more properly unto Abraham himselfe, as to be exceeding fruitfull, to be the father of many Nations, those things were more peculiarly proper unto Abraham, though they have a morall and universall use and force in all the faithfull, whom the Lord doth make fruitfull, and giveth them a naile in his Tabernacle. In the Covenant these three things are implyed.

1 God gave himselfe to be a God unto Abraham, and to his seed. This is such an Argument as the strength and wisdome of men and Angels cannot unfold: It is a Catechisme point, and by way of Catechisme to be opened (as the Lord hath revealed it) I mean, plainly and familiarly.

2 God did receive Abraham and his seed to be his people, this is implied and necessarily inferred by the Rule of Relatives; for if God doe give himselfe to be a God unto Abraham, and to his seed, and doth not expresly prerequire it of Abraham and of his seed, that they should give up themselves to be his people; then it must of necessity follow, that the Lord will undertake to receive them to be a people p. 6unto himselfe, and prevent them in that grace, and so he will performe both his owne part of the Covenant, and Abrahams part also; according to what we read, Deut. 7.6, 7, 8. when as they were in a Land of Idols, and the Lord lifted up his hand to have destroyed them there, yet he remembred and wrought for his own Name sake: so that though they were far off, yet the Lord (to make good his Covenant) brought them out of Aegypt, and so from one Covenant to another; by all which things it doth appear, that the Lord will keep our part of the Covenant also; and this is necessarily implyed, in that he promiseth to be a God unto Abraham, and to his seed; and there is no exp…esse Restipulation pre-required on Abrahams part. We see this likewise held forth, Deut. 29.1.13. where the Lord entreth into another Covenant with them, in the Land of Moab, besides the Covenant which he made with them in Horeb, and in this Covenant he doth establish them to be a people unto himselfe, as well as give himself to them to be thrir God, …ers. 13. and as God required it of p. 7them, to circumcise the outward man, even the foreskin of their Children, so he will also circumcise them, taking possession of them, and circumcising their hearts, and taking away the stonynesse of them, and so fit them to be a Temple for himselfe to dwell in.

3 The Lord in this Covenant taketh the chiefest of Abrahams seed, even the Lord Jesus Christ to be the Mediator and surety of the Covenant, and unto him doe all the Promises belong: so the Apostle doth expound it, Gal. 3.16.— and so by him are all the Promises and blessings of the Covenant conveyed unto Abraham, and to his seed (his faithfull seed) all the world over, and therefore he is called the Mediator of a better Covenant, Heb. 7.22. meaning of the Covenant of Grace, Heb. 8.6. These three things doe containe the sum of the Covenant of Grace, and of the Gospel of Jesus Christ, and would therefore be plainly discovered unto Christians, as,

1 What is the meaning of this, that God gave himselfe unto Abraham.

2 How doth he take Abraham and his seed, and make them his people.

p. 83 How doth he take Jesus Christ and make him the Surety of the Covenant between them both; for the Covenant is established, and so is a sure, firm and everlasting Covenant. Now in this gift that God gave himself unto Abraham, observe three things.

1 The Blessing given.

2 The Order in which it was given.

3 The Manner of giving it.

In the Blessing given: When God doth by Covenant give himself to be a God, it doth imply two things.

1 That God doth give Himselfe, the Father, the Son, and the Holy Ghost, the whole Nature of God and all the Persons: the God-head, with all the Attributes of that Nature, and all the Offices of those persons; for it is not a confused God that vanisheth away in a generall imagination, but God distinctly considered, in his Persons, Attributes, Properties, &c. Thus the Lord giveth himselfe to Abraham and to his seed, I will be a father unto you, 2. Cor. 6.18. and that is not spoken unto the Jewes onelyonly, but unto all the Israel of God: He giveth the Son also, Isa. 9.6. Joh. 3.16. And for the Holy p. 9Spirit, Jo. 16.7.13. Isa. 59.21. This is my Covenant with them saith the Lord, My Spirit that is upon thee, and my words that I have put into thy mouth shall not depart, &c. And this is it which the Apostle also saith, Gal. 4 6. Thus the Lord giveth himselfe unto his Servants from one Generation to another. If therefore the Lord, God the Father give himselfe, he will not be wanting to draw his people unto the Son, Jo. 6.44. and what is the chief businesse and work that the Son hath to doe about us? No man can have fellowship with the Father, but he must have fellowship with Jesus Christ, so our Saviour himselfe saith, John 14.6. No man can come unto the Father, but by me: This therefore the Lord Jesus Christ will doe for all the elect seed of Abraham, he will open their eyes to see, that the Father did not draw them to damnation or utter desolation (though at first that be their greatest fear) but unto salvation by him. This hath he promised to doe, and if it be the work of the Spirit of God to establish us both in the Father and the Son, then will he convince the world of sin, of righteousnesse, p. 10and of judgement, John 16.8, to 11. and so will establish our hearts in the comforn of the Lord our God; and this is that which the Apostle prayeth for the Ephesians, Chap. 3.16. Hence it cometh to passe, that what the Lord would have us to doe, he is present by his Spirit to teach us, and to strengthen us, and so to doe it for us. All these things doth the Lord work for Abraham, and for his Elect seed: So that look what is meet for a Father to do, or for a Brother to doe, or for the Spirit of God to doe, that will the Lord doe unto his elect ones; and so he giveth all his attributes, and they are even God himselfe; and therefore when Moses desired to see his glory, and he desired it from the grace that God had shewed him, Exod. 34.6. the Lord proclaimed his Name before him, Jehovah, Jehovah, strong, mercifull, and gracious, &c. Thus doth the Lord give himselfe, and all the Persons in the God-head (as they are truly called) and Attributes, they are no more, nor no other then God himselfe.

2 And as God himself is implyed; so when God is given by Covenant, all p. 11the Ordinances and Creatures, and works of God are given also, for so it was in all Covenants of old time; when Jehosaphat maketh a Covenant with Ahab King of Israel, 2 Kings 22.4. then I am as thou art, and my people as thy people, and my Horses as thy Horses, and all that he hath is for Ahabs service, as the King goeth, so goeth his strength; so thus it comes to passe, that if the Lord of Hoasts be for us, and give himself unto us, then also he gives unto us his Eternall Election and Redemption, and whatsoever he hath wrought for the salvation of his Elect; He hath not so dealt with any Nation (Psal. 147.20.) but only with the Israel of God, unto them hath he given his Laws and shewed them his judgements: And for his Creatures, they are all given to be for his People, to whom he hath given himself. If God be a God unto Abraham, then shall all Gods people be for him, Melchisedeck shall blesse him, Aner, Eshcot, and Mature, shall be Confederates with him; the Sun, Moon, and Stars shall fight in their courses for the people of God; the Sea shall give way to passe through it on dry ground, p. 12What ailed you ye streams of Jordan to goe back? Why, all the Creatures of God must stoop unto the people of God wⁿ he is in Covenant with them. This is that which the Lord promiseth unto his people, Hos. 2.18. to 22. when the Lord shall marry them to him in faithfullnesse; and 1 Cor. 3.22. This is the large gift of Gods Covenant. Nay, and which is wonderfull and beyond all comprehension, when I say, all the Creatures and Ordinances of God are ours, the very expression of the phrase doth imply that the Lord giveth himselfe to be the staffe and strength of them; so that you shall see the presence of God in them, he will not only give a man wife and children, and Ordinances, and providences, but he will be in all these, and blesse his people in the enjoyment of them all, so as that they shall enjoy God in all. Psal. 16.5, 6. The Lord is the portion of mine inheritance. He saw the Lord in what he did enjoy, and when he had any thing it was in God, & when he wanted any thing it was supplyed in him. The like did Jacob find, when his brother Esau came against him with 400 men, and p. 13the Lord turned him from the fiercenesse of his wrath; here was the Covenant of Abraham, the Lord gave him the mouth, and arms, and tears of his brother Esau: what saith Jacob to all this? Gen. 33.10. I have seen thy face as though I had seen the face of God. He saw the power and mercy of God in changing the countenance of his elder brother: and that is it which sweetneth all that a man doth enjoy, the loving-kindnes of God in all, is the blessing of all; and this likewise doth Jacob acknowledge, Gen. 33.5. These are the Children which God hath gratiously given thy Servant; and so he looked at them as Gods wives, and children, and servants, and Cattell; and this is the very life of the Covenant of Grace, when as the Lord is wrapped up in all his blessings, when as he giveth himselfe, and in himselfe his Christ, & in Christ Peter and Paul and all things unto his Church, 1 Cor. 3.22, 23. Rom. 8.32. This is the maine thing given, God himselfe, the God of the Covenant, his Persons, Nature, Ordinances, Providences, and now Abraham is made the Lord of the world: and so the Apostle p. 14doth interpret it, Rom. 4.13. the Promise that he should be Heire of the world, &c. and this is that which Abraham did receive in receiving the Lord to be his God.

2 In the Order of giving the Covenant, there is something to be observed.

1 God giveth first, and not the Creature, it was not Abraham that gave unto God first, for which of all the Creatures shall offer a Covenant unto the Mighty God? Rom. 11.35. the Lord hath the preheminence in giving, for what should Abraham give unto God, if God give not something unto him first? He is the first giver.

2 He is also the first thing in order that is given; for, doth he give the world first, or Ordinances first? or any other spirituall or temporall blessings first? No doubtlesse, the Lord is the first thing that he giveth by his Covenant, and with himselfe all things else also, Rom. 8.32. And there is the precedency of Jesus Christ, he is given, and in him all spirituall blessings, as the Apostle saith, Ephes. 1.3. and this for the order of Nature in giving the p. 15Covenant: not Obedience first, nor Faith first, nor any thing else first, but himselfe is Donum primum & primarium, and in him, all his goodnesse, Exod. 33.19.

3 For the Manner of giving; in that he giveth himselfe, there is implyed both the freedome and eternity of the gift, firmnesse therefore and that unto eternity. In that he giveth himselfe, it must of necessity be done freely; for what can any Creature give to purchase God? If a man could give thousands of worlds they were not enough to purchase or redeem one soule; and if he had millions of worlds to give, what were they all to purchase so great a gift as God himselfe is? Therefore it must needs be of free gift, for the Creature can doe nothing to prevent God. God indeed may give with a purpose to receive back againe, as God doth require this of Abraham, that he should have no other Gods before him, &c. Gen. 17.1. But though Abraham shall performe this and all the Commandements in an Evangelicall manner, yet God himselfe doth undertake in this Covenant to be the Author and p. 16finisher of this his faith and obedience, Heb. 12.2. And this doth argue the marvelous freedome of the Covenant of Grace, for the Lord offereth it out of his grace without the foresight of faith or works, for he undertaketh to give both will and deed of his good pleasure, Phil. 2.13.

Object. But it may be said, Did not the Lord exact it that he should give himselfe back againe? or else God would not give himselfe?

Answ. Truly then the Covenant had not been of free Grace, but as you see sometimes great Princes will take in a Neighbour Nation into League with them, and not tell them of it: so doth the Lord deale with his Elect ones, otherwise he should not at all intend it, nor ever give himselfe unto us, for we are not able to give our selves unto him, for if Abraham did give himselfe, it was because God did take him first, and therefore it is that the Apostle telleth us that the Lord took hold of Paul that he might take hold of the Lo d, Phil. 3.12. I follow after, if that I may &c Deut. 32.6. If we give up our selves unto the Lord, it is because the Lord hath p. 17taken hold upon our hearts first.

Object. But doth not the Lord require of him to Circumcise his seed the eighth day?

Answ. So he doth inde…d, but the Lord giveth him that also: God the Father seeth it needfull for the confirmation of their Faith, and their everlasting salvation, therefore he giveth him Circumcision, and giveth him the grace to circumcise his Children: I think indeed the Lord doth call for many things under a Covenant of Grace, but so as that the Lord

1 Worketh those things in them out of Grace, not give Grace out of work…

2 He will have them know, that those things which they work are nothing without the working of his grace. It is true, Abraham may circumcise Isaac, but who shall circumcise the heart of Isaac? It is a small matter to circumcise the flesh: so it is a small matter for us to baptize with water▪ but who must wash us from our sins, save only the Lord our God? So that he doth secretly intimate, that what his poor servants doe outwardly, he would doe it in effect. The Children p. 18of Israel shall at the Lords Commandment march about the City of Jericho seaven dayes together, and not speak a word, and hereby the walls of the City shall fall down flat: of what use were these weapons to such an end? what would the Lord shew his people hereby? hereby he teacheth them to know by what ability and power to bring mighty things to passe, they shall doe duties as the Lord commandeth them, but he himself shall breath in them to make them effectuall: for though we doe never so much, yet we cannot reach unto the accomplishment of any good thing. Not by might, nor by strength, but by my Spirit; The Lord therefore by his Spirit must work all our works for us. Here is the freeness of Gods Covenant, in that the Lord giveth himself first, Jer. 32 40. You may speak of Conditions in this kind, but the Lord doth undertake both for his own part and for our parts also: for as the Covenant is free, so the Lord will freely maintaine and preserve all his Elect, and all from the immutable nature of God; it is not possible that God should lye, Mal. 3.6. Hence springeth p. 19our eternity & perseverance (Rom. 11.29.) Phil. 1.6. Though the sence of the Covenant doth require it of Abraham to give himself back again unto the Lord, though that be Abrahams duty, and the Lord doth intend it, yet his intendment is to imply, that he doth receive Abraham and his seed to be his people for ever. Josh. 24.3. Thus (mind ye) the Lord dealeth in the Coven: of Grace, he looketh towards those that look not towards him, as is held forth, Hos. 3.3. where the Lord biddeth the Prophet love a woman that was an Adulteresse, and say unto her, Thou shalt be for me, and I will be for thee; This is a branc… of the Covenant, when the Lord doth undertake to receive Abraham and his seed unto himself, his giving himselfe unto them doth breed a reciprocall returning of them unto him.

Quest. Now it may be demanded, How did the Lord take Abraham and his seed to be his people?

Answ. By a double Act, as

1 Of Preparation, not on Abrahams part, or on his seeds part, but on his own part, the Lord prepared them.

p. 202 The Lord did invest him with the blessings of this Covenant.

1 For Preparation, the Lord prepareth them by a double work of his Spirit, which are manifest in all the seed of Abraham, Elect of God.

1 By a Spirit of Bondage, whereby he cutteth off the seed of Abraham from all worldly intanglements and delights; thus God took Abraham, and brought him from beyond the Flood, and so doth he take men off from their Countreys and Fathers houses, he seperates them from all such things that he might draw them unto himselfe: Thus he dealt with the Children of Israel, and called them to be a singular people unto himselfe, and yet but in a Covenant of works, Deut. 7.6, 7, 8. Thus doth the Lord deale with all those whom he receiveth to be a people unto himself; and by th…s spirit of bondage he draweth them from all their sinfull lusts and passions, so as that they can find no hope of mercy in any thing; and this is properly a Seal of the Covenant of works, as the Spirit of Adoption is a seale of the Covenant of Grace, Rom. 8.15. Now by p. 21this bondage the Lord first setteth home unto the Consciences of men the weight and danger of their sins, and it is the usuall manner of God to give a Covenant of Grace by leading men first into a Covenant of worke (as it is his constant manner to work by contrarie…) and so to thrust men out of doors that they may have fellowship with himselfe at length; I had a gratious father (will the poor soule say) …t now I may goe and shake my ears like a poor wretch) for so indeed he is cast out of the Covenant and favour of God to his sense and feeling; but thus the Lord doth even shut him out of doors, that he may open to him another and a better way.

2 The Lord also Prepareth his people by a Spirit of Burning, which upon a spirit of bondage he doth shed abroad into the hearts of men: This we read of, Mal. 4.1. It is spoken of the Ministry of John the Baptist, which did burn like an oven against all the Scribes and Pharisees, and left them neither the root of Abrahams Covenant, nor the branch of their own good works: he cutteth them off from the Covenant p. 22of Abraham, Mat. 3.9. Think not to say that you have Abraham to be your father, &c. and so by cutting them off from the root, he leaveth them no ground to trust on. From their good works the Lord Jesus Christ also cutteth them off, Mat. 6.2.5.16. This was a Spirit of Burning, which the Lord conveyed by the M…nistry of Christ and of John Baptist, to burn up all the Hypocrites like stubble, and the beauty of their works was blasted by it; and this is Gods usuall manner of dealing. Now there are many under a Spirit of bond…ge, that never came under a Spirit of burning; yet many under a Spirit of bondage doe fear the Lord with some kind of reverence unto his O…dinances; for as an Angel of God they received Paul, and yet, for many of them, they were but under the Law, and therefore the Apostle saith, He is afraid of them least he hath bestowed his labour in vaine, Gal. 4.9, 10, 11. compared with ver. 21. where he saith, Tell me ye that desire to be under the Law, &c. A signe that this bondage under which they were, did not onelyonly bind them under fear of wrath, but did bind them also to obey p. 23the Ordinances of God with some kind of devout reverence: Now you have many men that rest there, but when the Lord doth carry men further, then he sendeth a spirit of burning, thereby to blast all the fruits and branches of their righteousnesse, and to burn up all, that under a Covenant of works a man hath wrought; and this is that which the Prophet Esay speaketh of, Isa. 4.4. that the Lord will purge away the filth of the daughter of Sion with a spirit of judgement and of burning. The one is a spirit of sanctification, and the other is a consuming fire, which forceeth them not to build any comfort upon any works that they have done. This may Hypocrites reach unto in their judgements, so as that they may be convinced, that they have neither root within them, nor branch growing upon them, and yet in the mean while they may not come unto a Spirit of Adoption, but hereby also the Lord useth to prepare his people. Some blese themselves in worldly courses, and never come unto a spirit of bondage: some doe find comfort in their performances, and never saw the vanity of their p. 24own righteousnesse, but there are those whom the Lord doth carry further unto a spirit of burning, even unto a sensible feeling of Gods wrath burning against whatsoever is as stubble (& such is a mans own gifts, and parts, and worth) so that now the poor soule findeth that he hath no root of any good Covenant, but seeth it to be an outward face of the Covenant that he doth rest upon; and now he seeth no green branch of righteousnesse remaining, but all is blasted and broken in pieces, according to what the Prophet Esay saith, Chap. 40. 6, 7. and so the Lord cometh to leave a man neither root nor branch, for by a spirit of bondage the Lord blasteth all flesh: but when it cometh unto the goodlinesse of flesh, that is consumed by a Spirit of burning.

2 As God thus prepareth us for himselfe, so he doth give himself unto us, and taketh possession of us by his blessed Spirit. The Father giveth himself and his Son by his blessed Spirit (for the Spirit it is by which he doth visit the hearts of his people) and this is the main blessing of the Covenant of p. 25Grace. For the better cleering of it, this may be demanded.

Quest. How doth the Lord give himselfe unto his people, and his people back againe to receive him?

Answ. 1 They being thus prepared, the Spirit of God taketh up his seat in the soule by making it a Temple unto himselfe, in the name of the Father and of the Son, and so are they made an habitation of God through the Spirit, Eph. 2.22. Gal. 4.6. And because yee are Sons, &c. where he speaketh not of Sons by actuall regeneration, but by Gods Eternall Counsell. The same Spirit is also called the Comforter, whom Jesus Christ hath promised to send, John 16.7, 8, 9. If I depart, I will send you the Comforter, and when he is come, he will reprove the world of sin, of righteousnesse, and of judgement.: Of sin because they beleeve not in me. This the holy ghost convinceth men of, to be the greatest misery of the soule, that they have not beleeved upon Jesus Christ. And look as a Talent of gold or some weighty mettall falling into a Vessell of water, dasheth out all that is in the vessell to make room for it selfe: So p. 26the Lord Jesus Christ coming into the soule, dasheth out all watry confidences, and maketh room for himselfe, so as that you may say the Eternall God is there; and in very deed, because the heart of man is not onelyonly like unto water, but is hard and stony, therefore the Spirit of God cometh like fire, and melteth the iron stone of the heart, and softneth it into flesh, that now the soul is utterly at a losse not onelyonly in regard of his sins, but in regard of his best works also, and is most of all convinced of his unbeliefe. Now the Holy Spirit of God being thus shed abroad into the heart, at the very first entrance of it into the soule, as it doth chiefly convince the soule of Unbelief, so

2 The same Spirit worketh faith in the soule to yeeld himselfe unto the Lord, and the soule being emptied of himselfe, now the Holy Ghost hath infused Faith to receive the Lord Jesus Christ; and this is a true saving work though the soule thinketh it selfe in a very sad condition, that he should so long live without beleeving in Jesus Christ. But he is cleerly convinced what his case is, and how vaine his best p. 27works are; and he lyeth under this work not onelyonly in his judgement, but in his heart; he now freely submitteth unto the will of God. So that the Spirit of God becometh unto the soul, not onelyonly as a Spirit of burning to consume all that is like stubble, but doth also melt the iron-stone of the heart, and softneth it into flesh, that the word may take deep impression in it: Now there is room for Jesus Christ, now faith is wrought there, and now a soule can plead with God by faith in prayer; he seeth there is no former Covenant that he can plead, nor any righteousnesse of his owne, but such as Hypocrites will quarrell for, and rise up to maintaine, as they did against John Baptist, pleading their Covenant and their righteousnesse; with these things a poore soule is not satisfied, but unto you that feare my name shall the Sun of righteousnesse arise with healing in his wings, &c. Mal. 4.2. Herein is implyed such a reverent fear that dare not disaffect this kind of yeeldingnesse to the Son. In the old Testament it is called Fear, in the new Testament it is more generally called Faith; yet the Apostle saith, p. 28Rom. 11.20. Be not high-minded, but fear, whereby he provoketh them to live by Faith; and indeed it is that, whereby the soule doth yeeld unto the Lord: and this is indeed our Effectuall Calling; the Spirit of God taking possession in our hearts, and working this faith in us, whereby we submit unto the Lord. This is that faith in Jesus Christ that maketh us one with Christ, for our effectuall calling bringeth us to be one with him, 1 Cor. 1.9. God is faithfull by whom ye are called into the fellowship of his Son Jesus Christ. This fellowship or communion standeth in two things.

1 In the Unity of the Spirit, 1 Cor. 6.17.

2 In the receiving of Faith on our parts: so that by beleeving (which is the first thing we doe) we yeeld unto the first work of God; when this stronger man cometh, we yeeld up all our Armour to him, and herein standeth our coming on to be in Christ and in God the Father, by this Spirit of God that taketh posession of the heart, and hath not only burnt up root and branch of our legall righteousnesse, but hath also melted us unto a soft frame p. 29to yeeld up our selves unto the Lord, and now we are fit for any duty, the Lord having possest us with his powerfull presence, and this is true spirituall Union between the Lord & our soul…. By this faith the Creature doth yeeld up it selfe unto the Lord, which is also the work of the grace of God in us, having brought us unto holy union w^th himselfe: Now this faith thus wrought in our effectuall calling, is not built upon any Conditionall Promise (I mean upon any Promise made to any gracious Condition penitent in us) nor can it be built upon any, but upon the Absolute free Promise unto the soule, according to what we read, Isa. 43.32. to 2…. Thou hast not called upon me O Jacob, but thou hast been weary of me O Israel, thou hast not brought me the small Cattell, &c.See Calvin l. 3. justis. c. 2. s. 29. In all which we see the absolute freenes of the grace of God. So Ezek. 36.26.

Object. But you will say, Though some may be converted by such an absolute Promise, yet some mans faith may be built upon a conditionall Promise, unto a gratious condition.

Answ. I pray you consider it: If it be a p. 30condition, it is to some good Qualification or other, some good work or other of the Spirit of God in the heart of a Christian: Was this work wrought before Conversion or after? Every Christian knoweth, that all workes wrought before Conversion are but drosse and dung, to apply Promises to such works, were indeed to build upon a sandy foundation. What say you then to works after Conversion? All works after Conversion are fruits of Faith, and if they proceed from faith, then faith went before, then a mans faith was not built upon a conditionall promise, how is it possible that it should, when as all works after Conversion are fruits of faith, or else they are no true sanctification, then faith went before in order of Nature, and so was not built upon works, but works upon it. And therefore all our best Divines doe carry it thus; That faith closeth with Christ upon a Promise of free grace,Justit. l. 3. c. 2. s. 29. otherwise (as saith Calvin) my faith would alwayes be trembling and wavering as my works be. Upon a Promise of free grace therefore my faith is built, as upon the Promise of p. 31God in Christ reconciling the world unto himselfe, 2 Cor. 5.18, 19. The word is it may be spoken outwardly unto all Christians, but if God doe set it home particularly unto any soule, that man receives this gift of God, & it is made his own: first he beleeveth this Promise of free grace, and then afterward come other Promises that doe bear witnesse unto the right application of that Promise unto the soule: but I am first buil… upon a Promise of free-grace, or else there is no true closing with Jesus Christ. Well then, being thus united unto Christ, from this Union with Christ, do flow all other blessings and benefits of the Covenant of grace; and from hence springeth Communion with Christ in all spirituall blessings that the Lord hath wrought for us in him, and they are, two of them Relative blessings, as they are called by Divines, and two of them Positive blessings: The two former are laid up in Gods owne hand, and are not created in us as the other two are.

1 For the Relative blessings, they are

1 Adoption.

2 Justification.

p. 32And they spring immediately (simul & semel) from the former Union with Christ, for as soon as ever the spirit of God is in our hearts, and hath wrought faith, that we doe not spurne against Jesus Ch…ist, now is the D…vine nature of Chr…st in us, and we are now become the Sons of God as Christ himselfe is.

Look as in a mans first naturall conception, as soon as ever Adam doth live, there is an heir of Adam, even so soon as the soul liveth: So it is in this new spirituall birth, as soon as the Holy Ghost cometh and hath wrought this faith, now is the seed of God in us, and the life of Christ, and the Spirit of God, and now are we the Sons of God, Jo. 1.12. Immediately upon this Union with Christ we are Sons by Adoption, and as we are Adopted, so likewise our sins are now imputed unto Christ, and his righteousnesse unto us, and so our persons are justified. For how and when was Adams sin imputed unto us? Psa. 51.5. Behold I was shapen in iniquity, &c. so soon as ever there was life, it was the life of Adam, now the imputation of Adams sin falleth immediately upon p. 33the soule. So when we doe receive Christ by this liv ng faith, having the life of Christ in us, we have the righteousnesse of Christ also imputed to us: for what doth the Child in the womb, though it doth neither good nor evill, but is meerly passive, yet sinfull it is, and a Child of Adam. So also in this our Regeneration, the soule acteth not, but onelyonly receiveth Christ by that faith which the Lord hath wrought in it, whereby also it is made capable of the priviledge of Adoption, and so the Lord accounteth us his Children, and imputeth the righteousnesse of his Son unto us, whereby we are justified. These things doe dwell in Gods bosome, and the meaning of them is afterward revealed unto the soule, but communicated they are, both that of Adoption, and this of Justification, by the gift of faith wrought in us. But we are still upon the first worke of Conversion, wherein a Christian is onelyonly passive and receptive, and truly it must needs be so in the first work of God upon us.

2 Now for the Positive blessings that are wrought in us, they are:

p. 341 Sanctification.

2 Glorification.

When we are called, then are we sanctified, then are we glorified, 1 Cor. 1.2. As in our naturall conception, as soon as ever the Child liveth, Adams sin is first imputed, and then there is a pronenesse in it to carry it captive unto sin, and to make it backward unto any goodnesse: so when the life of Christ is dispensed unto the soule, now the Lord cometh to convey with it Justification, and in it pardon of sin, and then there is a pronenesse in a justified person to be lively in duty. If we live in the Spirit, let us also walk in the Spirit, and by faith our hearts come to be purified, Acts 15.9. and the same Spirit quickneth us unto holy duties; so that we live, yet not we, but Christ liveth in us, yea the Spirit sanctifying draweth us into an holy Confederacy to serve God in family, Church, & Common-wealth; and this sanctification groweth and encreaseth more and more; for as corruption of Nature springeth from the imputation of Adams unrighteousnesse, so doth sanctification spring from the imputation of Christs righteousnesse p. 35and thence floweth a pronenesse unto that which is good, and a backwardnes unto that which is evill; this is Sanctification.

The other Positive gift is Glorification, which we read of, Rom. 8.30. This the Apostle Peter mentioneth, 1 Pet. 5.10. as that whereunto we are called, — and in truth he hath begun the work from the time that he first began to call and sanctifie us, 2 Tim. 1.9. From the very first time that God worketh upon the soule gratiously, there is a glorious work in that soul, and others may see it though himselfe seeth nothing that he hath received.

Thus we see the second branch of the Doctrine opened, how the Lord doth receive Abraham and his seed unto himselfe, preparing them by a spirit of bondage and of burning, and then savingly by the inhabitation of the blessed Spirit, the same Spirit begetting Faith, we are alive in Jesus Christ, and so come to be adopted and justified in him. Afterwards the same Faith which at first onelyonly receiveth Adoption and Justification, doth now begin to stir a little, and to breath forth into gratious desires p. 36and some holy mourning, and beginneth now to put forth such works as the Holy Ghost carryeth the soul an end in, working all our works in us and for us.

Now for the third and last part of the Doctrine, the Lord took the chiefest of Abrahams seed to be the Mediator of this Covenant, unto whom all the Promises were made, Gal. 3.16.

Quest. If the Lord gave him to be Mediator, how did he constitute him so to be?

Answ. By a double Act;

First, by receiving Jesus Christ the Son of the Virgin Mary, to be one person with the second in Trinity, hereby laying a ground of a firm Mediation between God and us: for now cometh Jesus Christ to be of Gods Nature, and therefore he wilbe faithfull unto God, and of our nature, and therefore he wil be compassionate towards us. And here is the Root of all the life and power of this M…diation, to wit, this personall Union betweene Jesus Christ and the Father, which maketh up a firm and everlasting communion between God himselfe, and Jesus Christ.

Secondly, by Gods giving him to be p. 37a Covenant, Isa. 42.6. I will give thee for a Covenant of the people, &c. That is, to be a Mediator of this Covenant.

1 To receive from God all the Offices and gratious gifts, whatsoever is requisite to a King, Priest, and Prophet, all things he receiveth from the hand of the Father, Col. 1.19. For it pleased the Father that in him should all fullnesse dwell, thus he becometh a plentifull Redeemer: And as the Lord gave him to be a Covenant, so he giveth him also to worke all things needfull for our Redemption: partly by his Passion, and obedience unto the death of the Cross, and partly by fulfilling the whole Law, all righteousnesse for us. The Lord Jesus Christ did fully accomplish whatsoever was requisite for him to accomplish in his owne Person.

2 He doth perform all things needfull for the Application of this redemption unto our soules; and to this end, he it is that sheddeth abroad his Spirit into our hearts, John 15.26. & 16.7. and when this blessed Spirit cometh, he applyeth unto the soule all the gratious redemption of Jesus Christ, by giving him and all the fruits of his redemption, p. 38and by working all those blessed works that the soul… of his people come to be partakers of; and so performeth all those Conditions that are required on our parts: If it be needfull for us to have faith, he will work it in us: If it be needfull for us to live a life of Faith, he will help us so to live, for it is not of our selves, it is the gift of God, Ephes. 2.9. Thus hath the Lord made him a compleat Mediatour of this holy Covenant, and whatsoever we receive, we receive it from him; for unto him first as the head of the Church are all blessings given, and unto us all Promises in him are Yea and in him Amen, 2 Cor. 1.20. for though Christ be not a sinner in his owne persons, yet in respect of his Members, he is many times lost in them, though not in himselfe; and poor in them, though not in himselfe; for us therefore he receiveth the Promises of God, and that is the great security of them, that they are laid up safe in him, and belong unto us if we have Union with the head; and in him we perform whatsoever God requireth, whether we Pray, or Preach, or hear, we doe all in the Name of Christ, going p. 39forth in his strength and power, Col. 3.17. Thus is the Lord Jesus Christ a firm Surety of the better Covenant, Stablished upon better Promises, Heb. 8.6.

Ʋse. 1 In the first place, This may teach us a broad difference between the Covenant of works and the Covenant of Grace.

In the Covenant of works, the Lord offereth himselfe as a Father, his Son as a Redeemer, his Spirit as a Sanctifier, but this upon a condition of works, Thou shalt have no other Gods but me; and If they shall keep his Lawes and obey his voyce, then they shall be a peculiar treasure unto him above all people, Exod. 19.5, 6. This also they undertake to doe, Deut. 5.27. All that the Lord our God shall speak unto thee, we will heare it and doe it; But O that there were such an heart in them, vers. 29. When they rebelled, he did not pardon them gratiously; but the Angel whom he sendeth with them he biddeth them beware of him, and obey his voyce and provoke him not, For he will not pardon your Transgressions for my Name is in him; In the Covenant of Grace he will, but not in this; here is indeed a Conditionall p. 40Redeemer and Saviour, and so it is expressed, Isa. 63 8, 9, 10. — with many of them God was not well pleased, almost with none of them, but overthrew them in the wilderness. Thus in the Covenant of works all is given upon condition of obedience.

2 The Lord giving Himself, his Son, his Spirit upon condition, though it be but to works, yet he is pleased to receive them into some kind of relative Union, expressed Jer. 32.32. Which my Covenant they brake, although I was an husband unto them. He was marryed unto them in Church Covenant, this was some kind of Union, he was their God and they were his peculiar people, and yet the Lord cast …hem off (a Generation of his wrath) from this Marriage Covenant between them and him: from this Union there springeth a kind of Faith, by which the soule cleaveth unto the Lord in some measure, else there could not be this marriage union; and this faith is that which you read Psal. 106.12, 13. They beleeved his words, they sang his praise, &c. So also Exod. 14.31. it is said, They beleeved the Lord and his servant Moses. This is that faith p. 41which men may receive, and yet may Apostate from it, spoken of, Heb. 6.3. to 6. and Luk. 8.13. but all that faith was never grounded upon any free promise of grace, but all was built upon Ordinances and Duties, and upon no higher ground. In the 2 Chron. 13.8. to 12. marvelously strong are the expressions of Abijah when Jeroboam came against him, You think to withstand the Kingdome of the Lord in the hand of David, &c. Where we see what faith he did expresse, and hereupon (vers. 18.) The Children of Israel were brought under, and the Children of Judah prevailed; and yet this Kings heart was not perfect with the Lord his God, 2 Kings 15.3. and yet (mind you) a strong confidence he had that the Lord was with him, and that he would be present with his owne Ordinances; there was faith built upon fellowship with Ordinances, like unto that Faith in the Scripture before alleadged, Luke 8.13. Men are affected with the word, and beleeve and find comfort, and all this springeth from that Relative Communion which they have with the Lord, they find refreshing in their way and work, and many times p. 42take it for the very Seale of the Spirit of God. All which may and oftentimes is found in Hypocrites; but here's the difference, in a Covenant of workes God giveth himselfe Conditionally; in that of grace, Absolutely; in both he maketh a Covenant, in the one of Grace, the other of works, in which the Voyce of the Lord is, If you be true and faithfull to me, then I will not remove you, and in this Covenan… i… Faith found, whereby they lay hold upon the head of the Sacrifice, but not on Christ: it is onelyonly built upon such changes as they finde in themselves, and will in the end vanish utterly away.

3 There is a difference also that springeth from the fruits of these two Covenants i… their continuance; for tho in the Covenant of works there be a semblance of Justification and Adoption, and a kind of Sanctification, yet they endure but for a season, and therefore he calleth them Lo-ammi, for ye are not my people, and Lo-ruhamah, for I will no more have mercy, though sometimes they were his people, and he then had mercy on them: They may also have pardon of sin, that is forbearance p. 43of punishment for a season, Psal. 78.37, 38, Being full of compassion he forgave their iniquity, and d…stroyed them not, yet they were such who…e heart was not upright with him, neither were they stedfast in his Covenant. This is plain…y held forth in the Parable, Matth. 18.23. to the end. When the Servant had not wherewith to pay his Lord, he fell down and worshipped him, saying, Lord have patience with me and I will pay thee all, his Lord was moved with compassion and loosed him & forgave him the debt, but when he had not like compassion on his fellow-servant, then his Lord was wroth and charged all his iniquities upon him, and cast him into pri…on, untill he should pay all that was due to him. So that the Pardon is not everlasting, but onelyonly respite from outward punishment, and from inward pangs of Conscience many times, and this they take for pardon of sin, and acceptance with Je…us Christ, when indeed they are deluded. So likewise ther Sanctification is but for a moment, they come at last to tread under foot the blood of the Covenant wherewith they were sanctified, Heb. 10.29. for p. 44Christ was but a Conditionall Redeemer unto them; they had onelyonly gifts of Tongues, and utterance, and wisdome, and discerning of spirits, and a common Faith; which things are not that Sanctification which is a fruit of saving Faith, but onelyonly such gifts as doe sanctifie them unto the work of the Ministry perhaps, or Magistracy, and fit them for houshold Government, or the like; and so much Positive work there is in them as doth make them in some measure fit for the work or service they are called unto.

For a little more explaining of this, Is it the same with that Sanctification which is in Gods Children? God forbid. All the men in the world are divided into two ranks, Godly or Ungodly, Righteous or Wicked; of wicked men two sorts, some are notoriously wicked, others are Hypocrites: Of Hypocrites two sorts (and you shall find them in the Church of God) some are washed Swine, others are Goats.

1 The Swine are those of whom our Saviour Christ saith, That they returne unto their wallowing in the mire; like unto these are such men who at the hearing p. 45of some Sermon have been stomach sick of their sins, and have rejected their wicked courses, but yet the swines heart remaineth in them, as a Swine when he cometh where the puddle is, will readily lye down in it: so will these men wallow in the puddle of uncleannesse when their conscience is not pricked for the present: But these are a grosser kind of Hypocrites.

2 There is another sort that goe far beyond these, and they are Goats, so called, Matth. 25.32, 33. and these are clean Beasts such as chew the cudd, meditate upon Ordinances, and they divide the hoofe, they live both in a generall and particular calling, and will not be idle; they are also fit for sacrifice; what then is wanting? Truly they are not sheep all this while, they are but Goats, yet a Goat doth loath that which a Swine will readily break into; but where then doe they fall short of the nature of sheep? A difference there is, which standeth principally in these particulars.

1 The Goat is of a Capricious nature, and affecteth Eminency, his gate also is stately, Prov. 30.30. Agur reckoneth p. 46the He-goat among the 4 things that are comely in going: And they are full of Ambition, they cannot abide swamps and holes, but will be climbing upon the tops of mountains; there is not that plain lowly sheepish frame that attendeth unto the voyce of the Shepheard, to be led up and downe in fresh pastures: they attend upon their ends, and will outshoot God in his own Bowe, and therefore when they have done many things for Christ, he will say unto them, Depart from me, ye workers of iniquity. More Eminency they did affect, then they were guided unto. Thus it was with Jehu, who in his zeal for God thought to promote himselfe, and herein he will not be perswaded of his sin, and therefore going into crooked wayes, he cometh at length to cleave unto the sins of Jeroboam the Son of Nebat, who made Israel to sin; yet notwithstanding, you may rec…ive a Goat into Church-fellowship for all his capricious nature, and he will be a clean creature, and of much good use. The five foolish Mat. 25.2. were all of them Virgins, all of them abhorring Idolatry, and all go forth to meet the Bridegroome, p. 47and yet they are foolish and never shall you make them wise, to be all for Christ, onelyonly hearing and obeying his voyce.

2 They are of a Rankish nature all of them, specially the old Goats will have an unsavory relish, far from that pleasant sweetnesse that is in a sheep; and herein Hypocrites are greatly different from the sheep of Christ, as the Prophet speaketh, Ezek. 34.21. and they marre the Pastures with their feet, and will be at length mudling the faire waters of the Sanctuary also; and in your best sanctification they fall far short of a sheep-like frame of spirit, diligently to heare the voyce of the Shepheard, this will not be found in the sanctification of the best Hypocrite under Heaven, they may goe far and yet fall away, and this is no Arminianism, but if you search the Scriptures diligently, you will find these things to be true.

4 There is a fourth difference between the Covenant of works and of grace, in respect of the Mediator, Gal. 3.19. The Law was given and ordained by Angels in the hand of a Mediatour. Moses p. 48was a Mediatour according to the works, and this our Saviour telleth the Jewes, John 5.45. You have one that accuseth you, even Moses in whom ye trust: And as for Jesus Christ, if he be given to be their Redeemer, it is but according to their works, if they shall obey his voyce, but if they shall sinne against him, he will overthrow them body and soule into the nethermost Hell. But now in the Covenant of Grace, Jesus Christ hath Obtained a more excellent Ministry, to be the Mediator of a better Covenant, established upon better Promises, Heb. 8.6. Thus we see in this first Use, the difference between the Covenant of works, and the Covenant of Grace.

Ʋse 2 I might also here (in the 2^d place) from hence gather an Argument against the whole body of Arminianism, for they look at no gift of God, but meerly upon the faith or works of the Creature foreseen: If God speake of Election or any other gift of his grace, they tell you it is of Faith foreseen: but we see how contrary, it is unto this truth of God, for he giveth himselfe first in order of nature, before he p. 49giveth any thing else accompanying Salvation. He gave us Christ in his Eternall Counsel before Election, and so doth he also in our Effectuall Calling; not any Grace before Christ, or power to choose whether we will have him or not have him: but he is God, and first giveth himselfe, and with him faith, and so worketh our wills unto himselfe; not otherwise, leaving it unto us to choose whether we will have him to be our God or no. Many things in Popery and Arminianisme come to be confuted from hence, and both are utterly rooted out; for in truth they hold forth no more but a Covenant of works: And if we will not grant faith to be the cause of all the blessed gifts of God, they will take it marvelously unkindly, but they were as good deliver unto us another Gospel; for it is not of Grace, that Faith is given us?

Ʋse 3 This may also teach the people of God, to bear a gratious respect unto those that are under a Covenant of works, and not forthwith to condemn them, as if there were no hope of their Salvation: For God doth not call any into fellowship with himselfe in a p. 50Covenant of Grace, but ordinarily he first bringeth them into a Covenant of works, and casteth them out of doors by a spirit of bondage and of burning, and then bringeth them in by the true door, and Jesus Christ is that doore, Joh. 10.9. Though the Children of the Faithfull be born under the outward dispensation of the Covenant of Grace, yet if they be not of the Elect seed, they will chose life by their works, and so fall under the Covenant of works, Gal. 4.24. to 30. So will Professors also, Gal. 4.21. yea, the Elect themselves, before their Effectuall Calling, will seek life by their works. Hence those that are under a Covenant of works may belong unto the Lord as well as my selfe, pray for them therefore. Paul was under a Covenant of workes, Steven prayeth for him, and as most conceive, that Prayer was effectuall unto his Conversion, and Paul was as dear unto the Lord in his Eternall purpose, as Steven himselfe was: And thus Paul himselfe speaketh of Onesimus, He therefore departed for a season that he might be received for ever: So may we say of men under a Covenant of works, the p. 51Lord may bring any of them home unto himselfe by dashing all his works in pieces, and shewing him the presidence of his Spirit, though the Lord hath melted him formerly in his Prayers, and Preachings, and Hearing, and Sacraments, by a Spirit of burning; yet the Lord will discover that he is but hardened by it into another lump of pride against the Lord his God: And the Lord will also pluck away the caul from their hearts, and then they will have none in Heaven but Christ, nor in the earth in comparison of him, and then the Holy Ghost convinceth them of this sin above all their other sins, that they have not believed on Jesus Christ. Doe not therefore censure any such, as to say there is no likelihood that they should have fellowship with Christ, for if the Lord make them to fall down before him, and to yield up their spirits unto the Lord in holy reverence and feare, these have now received some secret smoking affections (besides a Spirit of burning) which the Lord will not quench.

Ʋse 4 It may serve in the next place to clear up our judgements in sundry passages p. 52that doe concerne the Covenant of Grace, by Answers unto these 6 Questions following.

Quest. 1 What is the first gift that ever the Lord giveth unto his Elect?

Answ. First of all he giveth Himselfe, the Father, and the Son, and the Holy Spirit; this is the foundation, and if you shall lay saving Qualifications in the foundation before these, the foundation will lye uneasily, and the spirit of a true Christian shall not lye long in peace, Christ must therefore be first, and with him Faith to receive him; first he will make a Covenant with us, and put his holy Spirit within us, and he cometh in with Faith and Fear that we never may depart from him: He giveth us his Son, and all things else in him, he giveth us in him pardon of sins in our Justification, and in him some d…grees of glory also, and in him right unto all the Promises of the Covenant; no other foundation but him. Take him fi…st, for he is the fi…st thing given: He taketh us by giving us Faith, and we take him by exercising our Faith on him.

Object. But whether doth not the Lord give p. 53us some saving Preparations before Jesus Christ, for there be those that are gratious Saints, that have conceived that there are some gratious Qualifications, which the Lord giveth to prepare for Jesus Christ.

Answ. There be saving graces, which doe sanctifie us unto God our Father: but whether they doe make way for Jesus Christ, there proveth a difference: but you may discern the truth of the point. If the Lord doe give any saving Qualification before Christ, then the soule may be in a state of Salvation before Christ, and that would be prejudiciall unto the grace and truth of Christ; for if there be no name given under Heaven whereby we must be saved, but onelyonly Jesus Christ, nor his name, but in a way of fellowship with him; then it will unavoidably follow, that whatsoever saving work there be in the soul, it is not there before Christ be there; it is true, John Baptist was sent to subdue all flesh by a spirit of burning, w^ch burneth up the Covenant of Abraham, I mean their carnall confidence in it, and all their fruits of righteousnesse; here were indeed preparations for p. 54Christ, but these were not saving, they were still Children of wrath, Ye Serpents, ye Generation of Vipers notwithstanding all this; John did indeed dispense poverty of Spirit, and yet though they had received the Holy Ghost, they were not sensible of it, yet the poverty of spirit was there, unto which the Promise was made, but then Jesus Christ was there also, whether they knew it or knew it not, that is not greatly materiall in this Argument. But if the Kingdome of Heaven was there, Jesus Christ was there first, otherwise it will prove dishonourable unto the name of Christ. Indeed there is a saving preparation before consolation in Christ, and the manifestation of our gratious union with him; but for our first union, there are no steps unto the Altar, Exod. 20. last. But Christ doth prepare his Tabernacle for himselfe to dwell in.

This is in the first place for Instruction concerning what is the first gift, which the Lord giveth unto the soule, before any work or Promise; he giveth saving communion in spirituall union with his Son; this standeth firm from p. 55the Tenor of the Covenant, and the nature of it, to my best understanding, and therewith giveth us Faith, and all other saving Qualifications and Conditions, as it is held forth in the Scriptures of God.

Quest. 2 In what order the Lord giveth the Covenant and the blessings of it, whether Faith before them, or those blessings before faith be able to apply them?

Answ. He doth give himselfe in working Faith, before Faith can be there, and therefore it is the fruit of the Spirit that Faith is wrought in the soule, and this Faith doth receive the presence of the Lord Jesus Christ himselfe by his Spirit, and it doth also receive Adoption and Justification: but to be able actually to apply it, our first birth will not bear it: for a man is as passive in his Regeneration, as in his first generation, onelyonly the Lord giveth us his Spirit that doth unite us unto Christ, which is received by Faith, together with Adoption and Justification. And yet by the Act of believing we are justified also, Gal. 2.26. that is, manifested to be justified in our owne consciences.

p. 56Quest. 3 Whether doe we receive the Lord Jesus Christ in an Absolute or in a Conditionall Promise?

Answ. We know the Lord can convey himselfe in an Evangelicall Commandement, as well as in a Promise, as we find it, Isa. 41.14. Feare thou not worme Jacob, I will help thee, &c. He can also convey himselfe in a threatning to the Devill, as unto our first Parents he did convey himselfe, wrapping up a Promise in it, as Gen. 3.15. from whence the Lord gave them to suck a sweet and comfortable Promise of his free grace: And when the like is conveyed in a Commandment, the Lord undertaketh to work that which he so commandeth.

But now it is questioned, Whether the Promise, wherein the Lord giveth himselfe, be Absolute or Conditionall? Faith to receive Christ is ever upon an Absolute Promise, if you will say it is a Promise to a Condition, what kind of condition was it? there is no Condition before Faith, but a conditon of misery, a lost condition, or if a gratious Condition, it is a Condition subsequent, not prae existent, no Condition before p. 57it, whereby a man can close with Jesus Christ: and if it was a Condition after Faith, unto which the Promise was made, then faith was there before, and whatsoever followeth Conversion, is no ground of Faith, but a fruit and effect of it; therefore I say our first coming on to Christ cannot be upon a Conditionall but upon an Absolute Promise.

And if ever the Lord minister comfort unto any man, true comfort upon good grounds is ever built upon a Promise of free grace. If the witnesse be unto Justification received, it is true indeed, a gratious Qualification, and a Promise to it, may give good Evidence of it a posteriore. And so for Sanctification, if the Lord come to bear witnesse unto a mans Sanctification, then he doth it from some work or other of his grace in him, as unto Abraham, Gen. 22.12.

There is a fourth Question which is as a further branch of this fourth Use, which I would not speak to, but that I might through the good hand of God, the better clear things, that we may not stumble in our expressions in p. 58any conference about the Covenant of Grace and works.

Quest. 4 Now forasmuch as you heare of a Sanctification under a Covenant of works, it doth imply that there is a Sanctification that is but transitory, and not everlasting, nor immortall: Whether then may a man evidence his Ʋnion with Christ, by his Sanctification?

Answ. I answer in foure Propositions, that I might not leave any occasion of scruple or difference about what is held forth in our Congregation, as being that which doth yield as much Agitation as any other Doctrine that is taught among us, let me therefore shortly and plainly discover it, and let it be so far received, as we see the life, and presence, and truth of the Spirit of God revealing the doctrine of free Grace, according to the Scriptures.

Prop. 1 That a Sanctification, which the terrors of the Law may produce (that is to say, such a Sanctification as may be found in a Covenant of works) is no evidence or witnesse of our union with Christ. And I suppose there is no difference there; but though there be no difference in mens judgements in this, p. 59yet it is an easie thing for Christians to abuse their Evidence upon this very ground, and as much upon this ground as upon any: For when Christians come to be really wrought upon, and find themselves discouraged from sin, and so reforme their lives and give up themselves to obey the word, and find comfort therein (and great consolation many times) in such a case as this, Christians doe much differ upon the point; yet I doe not know any of all the Teachers in the Country, that withdraw their consents from this doctrine, that such Sanctification, as is wrought in Hypocrites, though it may reach to great improvements, yet it is no evidence of Justification at all. And it hath been handled in another Congregation, and I thinke not without weight of truth; that to distinguish in men between that Sanctification which floweth from the Law, and that which is of the Gospel, is a matter so narrow, that the Angels in Heaven have much adoe to discern who differ: a work fitter for Angels to cut the scantling in it, then for the Ministers of the Gospel, though indeed there be great difference p. 60of the one from the other. Now though this doe not tend to heale any difference in judgement, yet it is usefull to heale a mispri…ion o… sanctification that may be sound in all Hypocrites of this Country, and elswhere.

Three things are to be attained unto in all sanctification.

1 From what Root it springeth.

2 By what Rule it i… guided.

3 At what End it aimeth.

And commonly under one or other of these three, are put all the differences between the one sanctification and the other.

I speak it that it may be searched, and (God is my witnesse) not to unsettle the well-ground…d comfort of any soule; but if any have built upon an unsafe ground, or have built Hay or stubble, better it is to know it at first, whilst there is hope in Israel, than when it is too late.

In those three things formerly mentioned, are all the differences between the sanctification of Hypocrites, and of the Children of God, and they goe so close together, that you will say it is an easie matter to discerne justification by sanctification.

p. 611 For the Root of it, the soule having fellowship with Christ, the Holy Ghost cometh into the soule, & worketh Faith in Jesus Christ, and this is the root of all Christian sanctification, Ezek. 36.27. and for Faith, it is that which purifieth the heart, Acts 15.9. & without faith it is impossible to please God, Heb. 11.6. So that Faith must concur unto the rootednesse of our sanctification in Christ: And the Apostle doth attribute both these Roots unto both sorts: Unto those Christians that shall afterwards fall away to sin the sin against the Holy Ghost, Heb. 6. They have tasted of the heavenly gift, and were made partakers of the Holy Ghost, that heavenly Gift was Faith, which the Apostle reckoneth chiefly among the Principles of Christian Religion, vers. 1. A tast they had both of Faith and the Holy Ghost, yet from both these they fall away.

You know what was said of Saul, 1 Sam. 10.10. The Spirit of God came upon him, and so did it likewise upon Judas and Demas, acting them mightily in their Administrations; and as they were thus carryed along by the Spirit, p. 62so likewise the spirit of bondage will marvelously prevaile with the Sons of men to draw them on to strong works of Reformation, from whence they reap no small Consolation, but think and say (as Abijah did) that the Lord is with them whilst they are with him: And as sometimes David said of himselfe, I believed, therefore I spake, so the Israelites also (Psal. 106.12.) beleeved and sang the praises of the Lord upon the red sea shore, and yet were they but an Hypocriticall Generation; and if Hypocrites may work Miracles in the name of Christ (as they did, and expostulate with Christ about it, Mat. 7.22.) then may a temporary Faith work ordinary works in Christianity also: and therefore you shall read (Mat. 13.22.) that there is no fault found with the thorny soile for their want of root, or depth of earth, for the want of both which the stony soile was taxed; but look as it is with the branches of a Vine, what depth of earth the roote hath, they have, it being grafted into the Vine, though they be but branches of the wild Olive, and will bring forth but wild fruit; for though the branch p. 63of the wild Olive be grafted into the fat Olive, and may flourish there, yet will it bring forth his owne fruit, but in the roote you will finde no difference. And yet there is a difference, but it is very hard to be discerned.

Object. Yes (you will say) there is a plaine difference, for an hypocrite is ever full of himselfe, but a true Christian doth all in faith, he seeketh God daily, and waiteth upon God daily, and these are not the wayes of hypocrites.

Answ. Consider (I pray you) what the Word of the Lord holdeth forth as the Roote of this sanctification, and I will go no further than expresse Scriptures. Isa. 58.2. They seeke me daily; and this is spoken of hypocriticall Israelites, and for waiting, we often heare it spoken of the five foolish Virgins, that they all went out to meet the bridegroome, Mat. 25.1. though while they tarryed long, they all slumbred and slept, and so did the wise Virgins also; and for more particular application of God unto themselves, we finde that also Hos. 8.2. Israel shall cry unto me, My God, we know thee; and yet this Israel (in the same Scripture) had transgressed the Covenant, p. 64and cast off the thing that is good. And for a further Act of faith, which is a staying a mans selfe upon God, what saith the Text, Isa. 48.2. They stay themselves upon the God of Israel; and these were obstinate sinners, and th…r neck as an iron sinew, and their b…ow … …rasse: there was not truth and up…ightnesse; True it was not, but how shall we know the difference? Truly it is hard to perceive when men differ, and therefore it is not an easie matter to make such use of Sanctification, as by it to beare witnesse unto Justification: and it will be a very hard case and much more difficult, when men cannot feele the presence of spirituall gifts, but want spirituall light: and when they doe finde faith in themselves, they doe finde it in hypocrites also, even in hypocrites also, even faith to seeke the Lord, & faith to waite upon him, and faith to apply him, saying, My God, and faith to stay upon the God of Israel; and yet these men doe vanish away in hypocrisie; this hypocrites may doe; seeing therefore what easines of errour may befall Christians, whether this or that grace be of the right stampe or no, it will behove p. 65Christians to be wary, for even Eagle-eyed Christians will have much adoe so to discerne of sanctification in themselves, before they see their justification, as to cut off all hypocrites from having the like in them, for the sanctified frame of Gods children, and that which seemeth to be like it in hypocrites, both of them spring from the holy Ghost, and both from faith: but now the Spirit of God hath further worke in his own people, beyond what he worketh upon others, though he melteth both, yet hypocrites are melted as iron, which will returne againe to his former hardnes, but his owne people are melted into flesh, which will never returne to his hardnes more, neither can they rest in any measure of softnes unto which they have attained, but still are carryed toward Jesus Christ: so that the one is a temporary faith, and the other persevereth; though both worke in the name of Christ, yet this difference will be found between them, not only when hypocrites come to be blasted, but even in the middest of their profession: As for the faith of the Gospell of Jesus Christ, it is never prefident p. 66of its own power, but his strength lyeth out of himselfe in Christ; whereas hypocrites and legall Christians are confident of their faith, that they can make use of it unto such and such ends, they think they need no more but look up to Christ, and their worke is at an end; and such strength they finde in themselves, as that they doe not feare, but that they shall carry an end all their worke to Gods glory and their own: whereas the strongest faith even of the Thessalonians (whose faith was such, as none of all the Churches went before them) if it be not supplyed and strengthened, they know, & the Apostle Paul knoweth that it will warpe & shrinke. This may we see by comparing, 1 Thes. 1.3. with Chap. 3.2, 10. And the faithfull people of God, Isa. 26.12. acknowledge Him to worke all their works for them. And therefore as there is a reall difference in the presence of the Spirit; so also in the worke of faith in hypocrites, and the children of God, for the one putteth confiden… in himselfe in the gift received, and the other in Jehovah. This is the first difference of Sanctification.

p. 672. There is Difference also in the Rule whereby they are guided, though both seeke to the word of God & take delight in that, insomuch as you shall not be able to difference them there, yet a great difference there is in the apprehension of the word: the one is so confident of the comfort that he hath in the word, and he will be ready to take it ill at Gods hand, if he finde not acceptance before him: Now the other see the need they have of the Lord to maintaine their comfort for them. This manner of affection we finde in David, when the Lord had brought him and his people into a sweet frame and temper of spirit to offer willingly towards the building of the Temple; what saith David now? Doth he thinke this to be enough? No, no, but he prayeth to the Lord, 1 Chron. 29.18. O Lord God of Abraham, Isaack, and Israel our fathers keepe this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee. Thus is he sensible that these comforts would soone faile them, & they should againe waxe barren and uncomfortable. And here is the nature of true Consolation p. 68in Christ, to looke up unto the Lord to preserve and maintaine it, and to … i… still drawne neerer & neerer to Christ. But now though bo… attend unto the Word, as their Rule of Sanctification, if you take it in the way, in which the one and the other hold it forth, yet there is a great difference. Psal. 119 6. Then shall I not be ashamed, &c. Here is a Rule; what, may not hypocrites walke according to this rule? Truly they professe no lesse, and they think it enough, if they have but a Rule in their eye, and therfore under a spirit of bondage they are confident and say. Whatsoever the Lord commandeth us, we will heare it and doe it, D ut. 5.27. And what saith Balaam; Though Balaack would give me an house full of silver and gold, I cannot goe b…yond the Commandement of the Lord, Numb. 22.18. and yet he loved the wages of iniquity; and indeed those that undertake so much in their owne strength, they come afterward to be weary of the Lord, and weary of his Commandements: as Amos 8.5. and they say at last, It is in vaine to serve God, and what pr…fit is it that we have kept his ordinances? Mal. 3.14. These are but p. 69like washed swine, that will crop grasse for a while in a faire Pasture, but if you keepe them long there, they will not delight in such manner of feeding, but will rather choose to go into the mire; but as for goats they will delight in the Commandments of the Lord, Isa. 58.2. It is not a very hard thing unto them, nor grievous for them to keep solemne fasting dayes together, they come willingly, they delight to come, therefore the difference will be hardly discovered, and unles you be a Christian of a very cleere discerning, you will not finde the difference.