The New Covenant, Treatise (3 of 3)
Ʋse 1 If any therefore shall accuse the Doctrine of the Covenant of free grace, of Antinomianisme, and say it teacheth men freedome from the Law of Moses, and if they commit any sin, they plead they are not bound unto the Law; we see how false such an aspersion would be, for all the people of God know that the Lord is an avenger of every such wickednesse; There is none under a Covenant of Grace that dare allow himselfe in any sin, for if a man should negligently commit any sin, the Lord will schoole him throughly, and make him sadly to apprehend how unworthily he hath made bold to abuse & imbeazle the treasures of the grace of God. Shall we continue in sinne that grace may abound? God forbid. None that have a portion in the grace of God dare allow himselfe in sin; but if through strength of temptation he be at any time carried aside, it is his greatest burthen. 2 Sam. 12.8, 9. compared with 13. Hath not the Lord (sayth Nathan) done these and these things for thee? Wherefore then hast thou despised the Commandment of the Lord? Then David confesseth, I have sinned. It pierced him to the heart to consider it, that he should abuse his neighbours wife, and kill her husband, and above all, that he should commit that wickednes against God that had dealt so gratiously with him.
So that the children of the Covenant of grace will onelyonly tell you, that they are free from the Covenant of the Law, but not from the Commandment of it: for as it is given by Jesus Christ, and ratified in the Gospell, and as Christ hath given us his Spirit, enabling us to keep it, wee are under it, so farre as to take our selves bound by the Authority of it: and if we doe trangresse against it, we know it is sin in the sight of God, & therefore it is, that the soule in such a case is sensible of the wrath and displeasure of God, whether it be his own sin, or the sin of his brethren; therefore he runneth unto God for mercy, which he would not doe, if he did not know that his desert according to the Law did utterly cut him off from mercy; else would he never pray for pardon of sin, nor rejoyce when the Lord helpeth him to doe that which is right and just in his sight, nor blesse the Lord for strengthning him unto obedience, unlesse he thought it to be his duty; and therefore
Ʋse 2 It is of use also to Teach the servants of God, how far we are freed from the Law; to wit, from the Covenant of it, so that we neither looke for justification, nor salvation from it; and let it not be grievous to any soule, that a Christian should say, he doth not feare condemnation by his disobedience, he will be apt to feare in this kinde, untill he be assured of the favour of God; but when he knoweth his portion in the Covenant, then indeed he doth not feare condemnation by his sin, nor doth he thinke, that the Lord will cleave unto him because of his fruitfulnes: he casteth not off his comfort, nor looketh at himselfe as divorced from Christ, because of his barrennes, nor doth he looke for his daily bread from all his obedience, but expecteth all goodnesse and blessing from the treasures of the free grace of God.
Ʋse 3 This may also serve to Teach men some discerning of their owne spirits and state; if you looke for justification no longer than you are obedient, and feare eternall condemnation, then you are disobedient; if you are afraid of divorce from Christ because of your sins, or if you looke for any vertue or challenge right to any promise by vertue of any well-doing of your owne, in such a case, either you are under a Covenant of workes, or you are gone aside to a Covenant of works; and if ever the Lord open your eyes, and bestow his free grace upon you, you will know your redemption from such dependances as these be… know a Christian man that hath not been cleerely taught the distinct differences between these two Covenants, may be misled into dangerous wayes that might tend unto the utter undoing of his soule; but it is a sin of ignorance, and the Lord will not leave his servants, but cleare up his truth and grace unto them.
Ʋse 4 May serve to Teach the servants of God, that desire to walke in a way of constant obedience, how to build their faith and hope; truly if they be grounded upon your own obedience or righteousnes of sanctification, if they depend upon you, you will find your hearts ever unsetled: you may finde comfort, as under the Law you shall, for the Law will cast in comforts upon a man because of his obedience, if he be marryed to the Law; but if you shall believe that Christ is yours, and comfort your selves because you have been by the power of the Law constrained to duties, and restrained from sin, and thereupon build your conjugall communion with Christ, you will find your soules full of sadnes and feare ere long; especially if you have true grace in your hearts: and therefore it is the faithfullnes and tendernes of the grace of God unto his people, that when Christians come into this Country, though they have been marvellous eminent in our native Country, yet here they cannot pray fervently, nor heare the word with profit, nor receive the Seales with Comfort, they wonder what is become of their old prayers, and hearings, and Sacraments, and of their lively spirits in holy duties, truly the Lord hath disinabled them (as it were) from such things, because they did build their union and fellowship with Christ upon them; that so they might know the freedome of the grace of God, that justifieth the ungodly; then will the poore soule be glad to seeke after the Lord Jesus Christ, and say (as the people of God sometimes did, Hos. 2.7.) I will goe and returne to my first husband, for then it was better with me than now: now the soule will plainly see & discerne that he closed not with his true husband when as he built so much hope and comfort upon his duties; therefore he will finde himselfe weake and dead (as it were) to all spirituall duties, and can finde no life in them, no comfort from them; and it is the marvellous goodnes and free grace of God unto such a soule, whom the Lord will not suffer to blesse himselfe in his works; for if a man should lay the foundatiō of his comforts in them, and be ready as it were to take it ill, if he should not …nde God accepting his works; Wherefore have wee fasted, and thou regardest it not? Isa. 58.3. If a man rejoyce in the sparks which he hath kindled, this shall he have at the hands of God, he shall lie downe in sorrow, Isa. 50.11. Whereas the light of God shall gratiously breake forth unto the servants of God that wait upon him, though they be for present in darknes, and see no light; trust not therefore in any legall comforts, but wait upon the free grace of God, both to justifie, sanctifie, comfort and glorifie your soules. This is the way of constant peace, and if the Lord doe at any time checke his servants when they walke in by-wayes, it is that he might build them upon a sure foundation, so that their salvation will not lye upon their obedience, nor damnation upon their disobedience. This is the way of constant peace and safety unto all the Israel of God.
Quest. 7 This Doctrine may serve in the next place to Answer a seventh Question touching the necessitie of sanctification. For it may be demanded, If the Lord will give himselfe unto the soule in the Covenant of his grace, not onelyonly his Attributes but his Person, all that is God, is given by vertue of this Covenant; If God hath himselfe not onelyonly chosen us to life and glory, but given his Sonne to redeeme us, and holy Spirit to sanctifie us, Ezek. 36.27. What need is there then of Sanctification? for if the holy Ghost will dwell in us, he can take our wits and understandings, and understand all our meditations for us without any such actuall concurrence of ours, as might be requisite for that end; if the Lord give himselfe to be my righteousnes and holines, what need I then these gifts of holines? so that this in summe is the Question, If the Lord will give unto us himselfe, what need we these gifts to worke any thing, which God is much more able to performe than we can be? this springeth naturally from the doctrine.
Though the Lord give us himselfe and his holy Spirit to dwell in us, yet is it needfull that we should be endued with all the gifts of the Spirit of grace that do accompany salvation. You will say what need is there then that the holy Ghost should dwell in us, or will not these carry an end our soules unto immortality? Truly we have need that the Lord should give us his holy Spirit to dwell in us, notwithstanding all the gifts of his grace, though they indeed are necessary conditions to be found in the soules of all Gods servants, Heb. 12.14. Follow peace with holines, without which no man shall see the Lord; as if he made it not onelyonly of absolute necessity unto salvation in another world, but for a comfortable condition in this world; follow peace and holines: as if they were ready to fly away from a man; and indeed the Originall word doth imply no lesse, for [foreign] doth signifie the pursuit of something that fleeth from a man, as peace will many times fly from one, & a man shall have much adoe to attaine unto it, Psal. 120.6, 7. it is not easily attained unto, therefore should not be suffered to depart, but held fast when it is enjoyed: And so for holines, the Apostle would have us make an holy kinde of pursuite after it, as if it were still withdrawing it selfe from us, which cometh through the corruptions of our hearts, for wee are soone weary of holy duties, as prayer, or conference, or the like: if holines be in any thing, it soone groweth wearisome to flesh and bloud; but though our weake and feeble nature will be withdrawing us from holines, yet the Lord would have us to follow it, and pursue it; and so shall a man be withdrawn from the world, and from the temptations and bad examples thereof: doe not say, what, shall we be wiser than our fathers, & is not moderation best in all things? but consider what the Apostle saith, follow still after it, even unto perfection, and his words doe intimate the Reason of it, Without which no man shall see the Lord; for what is holines in its owne nature? it is that which giveth God his due, as righteousnesse giveth man his due; this is a maine ground why we are so slow in works of holines; for were they of another nature, and did they serve our turnes more (as we thinke) we should not then account them tedious; if a man were to fit and tell money all day long, this is for my selfe (saith a man) and for my profit, and if it were for another, we should not thinke the time long, it may be, about that work neither: but (mind you) when it cometh to any thing which doth concerne the Lord, then its so farre above a mans reach, whatsoever we have to doe in the things of God, that we should soone be weary of reaching forth our hands all the day long unto the Lord, and to be constantly for God, from God, and with God in all our actions; our base spirits are soone ready to be withdrawing from the Lord, therefore the Apostle biddeth us, Follow after peace and holines without which &c. so that great is the necessity of holines, and worthy to be followed after; for though a mans owne heart, and the world, and men, and Satan withdraw us from it, yet follow after it; for without it no man shall see God; there is a kinde of holines which some men have attained unto many a faire day agoe, but tis a thousand to one whether it be the holines that doth accompany salvation, for that holines is not easily attained unto, but the other will easily cleave close unto a man. Now if you shall aske me,
Quest. Wherefore the Lord will have us pursue after holines? and what needeth it? if the Spirit of holines dwell in me by an Everlasting Covenant (if it did withdraw from us as it did from Adam, it was another matter, but) though it may be quenched in us, yet it abideth for ever; what need then of gifts of holinesse?
Answ. That one word may be sufficient which we finde, 2 Tim. 2. If any man purge himselfe from these evills, he shall be &c. This sheweth us why gifts of holines are requisite to be in Gods people, namely, that they might become meet instruments in the hand of God, and fitted unto every good word and worke; therefore it is, that the Lord will have us to be filled with all the gifts of righteousnes, and fruits of his Spirit; that we might be the more fit Temples for the holy Ghost to dwell in, and this is the principall Reason of the point.
Quest. If then there be such gifts of holines, what need the holy Ghost dwell in us? i… it not enough that he should shed abroad these things into our hearts? cannot the Lord carry an end the worke of our salvation by these gifts?
Answ. There is need that the holy Ghost should dwell in us notwithstanding. 1. To keepe these gifts in us. 2. To Act them in us. 3. To witnesse unto our soules by these, for our comfort, and the good one of another. Some Scriptures for all these.
1. That there is need of the holy Ghost, that he should keepe these in us. 2 Tim. 1.14. there is a worthy thing committed unto us; how shall wee keepe it? not by our owne wit or wisdome, carefull watchfullnes and faithfullnes (though such things ought not to be wanting) but the charge is, Keepe those things, by the holy Ghost which dwelleth in us; we stand in need of gifts to be fit instruments in the hand of God: we stand in need of the Spirit of God to maintaine that which God giveth us; though Adams gifts were in perfection, yet not having the holy Ghost to keepe them for him, they all from him as soone as ever he had tasted of the forbidden fruit, and left him naked and desperate; therefore in the Covenant of grace, the Lord giveth the holy Ghost to keepe strong possession in his servants against the strong man armed.
2. Its the holy Ghost that Acteth the gifts given to us, and enableth them in us: for the holy Ghost, who keepeth possession, doth derive continued strength into our faith, which putteth life into all the gifts of God: and if you shall aske, how love, and patience, and all the rest of the gifts of God doe worke? The holy Ghost stirreth up faith to looke unto Christ, who returneth strength by his Spirit unto faith, & so faith worketh by love, and by meeknes, and by all the rest of the fruits of the Spirit: thus the Spirit of God acteth according to what we read, Rom. 8.14. Come to any holy duty, and it is the holy Ghost that leadeth you along and acteth in you; so Ezek. 36.27. & 2 Pet. 1.2…. it is the Spirit of God that moveth us to any good worke, and that acteth the gifts of his grace in us.
3. It is the same Spirit of God also that witnesseth to these gifts, and sheweth what gifts he hath given us; for such is the blindnes of the nature of all the sons of men, and it is a wonder to see, that generally Christians, when the Lord first worketh these gifts in them, not one of a thousand but they thinke they are in a sad and fearefull condition, and so they are very uncomfortable when they have greatest cause of rejoycing. But now least that we should alwayes mistake that which the Lord hath given us, wee have received the Spirit of God, that wee might know the things that are freely given unto us of God, 1 Cor.2.12. He indeed taketh his owne time to discover it unto us, to some sooner, to some later; but this is his intendment, that he might honour his grace upon us by all the rich and gratious gifts, which he hath given us. He doth also reveale unto us the duties which he helpeth us to doe; Rom. 9.1. The holy Ghost, that wrought in him this brotherly love, beareth him witnes also that he doth not lye, and that he had continuall sorrow in his heart, and that he could have wished to have been accursed from Christ, that they might be saved; it grieved him so much that the whole Nation should be destitute of the Lord Jesus Christ.
Thus we see what need there is that the holy Ghost should dwell in us, to keepe all the gifts of his grace in us, to Act them according to his will, and to discover to us what gratious gifts the Lord hath wrought in us, and what duties he hath helped us to doe, that we may be able to give Account of them, by the holy Ghost that dwelleth in us, and beareth witness with us. We see there is a necessity both of the gifts of grace, that we may be fit Temples for the holy Ghost to dwell in, and fit instruments for him to work by; there is need also the holy Ghost should dwell in us, for the causes we have spoken unto; And I might adde this, to comfort us in all the changes that may come upon us; it is a strong Scripture which we read in John 15.26. When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testifie of me (our Divines have no place of more cleere evidence to prove the procession of the Spirit from the Father) And the same Spirit testifieth to us, both what mighty redemption he hath wrought for us, and what grace he hath wrought in us; this the holy Ghost shall testifie, even he that proceedeth from the Father; and this is the comfort of Gods people. Thus wee see both these poynts opened to us.
Quest. 3 How may we then imploy and improve this sanctification wch the Lord hath given us, and which he keepeth and acteth in us by his Spirit, and whereunto he beareth witnesse? How, or to what end shall we employ it, seeing the Lord undertaketh to doe these things for us?
Answ. If the Lord Jesus Christ by his Spirit giveth us these gifts, it is our part then first to see that we doe not rest in any Sanctification which doth not spring from Christ, conveyed unto us by his Spirit conveying us to him, the Spirit knitteth us unto Christ, & Christ unto us; he worketh Faith in us to receive whatsoever the Lord giveth unto us, and by the same Faith worketh all our holinesse for us, 1 Cor. 1.30. Christ is made unto us, &c. Therefore we are to see him the principall author of all these things in us, and for us; this is the principall comfort of all gifts (Christ given in them) and the glory of all our safety; and so far as any of these lyeth in our Sanctification, we ought to see that it be Sanctification in Jesus Christ; and then it is so, when the Lord giveth us to look unto the Lord Jesus in it, and to it in him; and as we look for our holinesse to be perfect in Jesus Christ, so we look for continuall supply of it from him; and this it is to make Christ our Sanctification, when as whatsoever gift the Lord giveth us, we goe not forth in the strength of it, but in the strength of Jesus Christ. There may be a change in the soule, which may spring from a spirit of bondage, and may captivate our consciences unto the Law, that may restraine us from sin, and constraine us unto duty: but such holinesse springeth not alwayes from our union with Christ, for there may be a conscience of duty without sense of our need of Christ; as it was with the Israelites at Mount Sinai, Deut. 5.27, 28, 29. Goe thou neer (say they to Moses) and hear all that the Lord our God shall say, and speak thou unto us, all that the Lord our God shall speak unto thee, and we will heare it, and doe it. They have well said, all that they have spoken, saith the Lord. O that there were an heart in them, that they would fear me, &c. This I say therefore is the first thing to be attend…d unto, as ever ye would make a right use of your holinesse, see that it be such as floweth from Jesus Christ, and that there be not onelyonly an heart awed with the Law, but waiting upon Christ to be all in all in us and to us, so shall we neither neglect the gifts of God in us, nor Christ and his Spirit, but shall give due honour unto all of them together.
2 This may also Teach all Christians, not to trust upon the gifts of their holinesse, though they doe spring from the Holy Ghost himselfe, though they be such as are unchangeable, though they spring from Jesus Christ, and knit our soules in union with him; yet trust not in the gifts themselves; the Lord layeth it down as the Apostacy of Israel, Ezek. 16.14, 15. Trust not therefore in any of these, but let all our confidence be in Jesus Christ, not in any of the gifts of his Spirit whatsoever. For a little further opening of it.
1 Trust not in any gifts that you have received for the performance of any duty; for it is not the strongest Christian that is able to put forth a good thought, 2 Cor. 3.5. but our sufficiency is of God, John 15.5. And the Apostle Paul cannot onelyonly not doe any great matter by his owne strength and grace, but nothing at all without Jesus Christ; and therefore he giveth us to understand, that it is God that worketh in us both to will and to do, Phil. 2.13. If therefore we have any new work to doe, look to the Lord Jesus Christ afresh by Faith, that he may carry an end all our works in us and for us; otherwise it is not any strength or grace in us, that can produce any good work, word, or thought; and therefore (mind you) the Apostle maketh it a principle of Christian Religion, that the just man liveth by faith, and he often mentioneth it, Gal. 2.20. The life which I now live in the flesh, I live by the faith of the Sonne of God; where he putteth it into his owne experience: Why, did not he live by love, and patience, and zeale? &c. Yet, truly they were lively in him, if ever in any man, besides our blessed Saviour: and yet notwithstanding he never attributeth life to any of these gifts of his, but if he speak of life, he maketh this his universall life, I live by the faith of the Son of God: and I am able to doe all things through Christ which strengtheneth me, Phi. 4.13. This is the true savour of a Christian spirit, that when gifts are at the highest, the heart is then at the lowest, 1 Cor. 15.9, 10. the Apostle Paul there acknowledgeth himselfe to be as one born out of due time; for (saith he) I am lesse than the least of the Apostles, not meet to be called an Apostle, because I persecuted the Church of God; yea▪ but by the grace of God I am what I am, and his grace, which was bestowed on me, was not in vaine, but I laboured more abundantly than they all, yet not I, but the grace of God in me. This is truly spirituall sanctification, that when the soule is full of the Holy Ghost, and gifts of the Holy Ghost, yet he is like a man in great penury, as having nothing of himselfe, this is a marvelous spirituall poverty, and you shall ever find (and I desire the Lord would open the hearts of his people to know what I speak) that if Christians have fallen, their greatest falls have been in their most eminent and exemplary gifts. If you shall mark the sins of all the servants of God, they have been chiefly found in the very exercise of their best gifts; let us take a little tast of them, that we may learn to use our gifts in the strength of Jesus Christ. Abraham a man full of Faith, none went beyond him in the old nor new Testament, yet if you read of any failing in him, it is in regard of the acting of Faith: what made him afraid not once but the 2d time, that his wife would be taken from him by Pharaoh? Gen. 12. by Abimelech, Chap. 20. had not the Lord promised to blesse him wheresoever he came, Gen. 12.2. He had so much of the knowledge and grace of God shining in him, that Sarah needed not to have dissembled, and Abimelech (a poor Heathen) could say as much, Chap. 20.16. Behold thy Husband is to thee a covering of the eyes to all that are with thee, and with all other: thus she was reproved: As if he should say, thou needest no shifts and lyes for thy protection, and to be a vayle unto thee. This a poor Heathen can discern, that a man that hath God with him, needeth no other shifts nor covering to defend and shelter him. Thus we see that these great failings of Abraham were proper acts of unbeliefe.
Moses a meek man, none like him for meeknesse on the face of the earth, there is but one sin storied of him after he came to the Government of that state, and this was his failing, Heare now you Rebells, must we fetch you water out of this rock? so he lift up his hand, & with his rod he smote the rock twice, Numb. 20.10, 11. They provoked Moses as meek as he was; sometimes when Aaron and Miriam dealt as peremptorily with him, he was not moved from the meeknesse of his spirit: But now he falleth into passion, and this was the very sin for which the Lord excluded him out of Canaan, Numb. 27.12, 13, 14. it was the breach of this royall grace, Chap. 20.12. Because ye believed me not, to sanctifie me in the eyes of the Children of Israel, therefore you shall not bring this Congregation into the Land which I have given them. Which words shew us the reason of his failing in the grace wherein he so much abounded, Because yee believed me not. The Lord will h…ve him know, that he must live by his Faith in his meeknesse; if any man think himselfe to be a meek man, and nothing shall over-wrastle him there, if you believe not in God, but in your meeknesse, your confidence will soon faile you.
Peter, a man full of courage, and you read of two of his principall failings, and both in point of courage; he failed in the high Priests hall at the voyce of a damsell; and in the porch at the speech of another maid, and the third time, at the voyce of one that stood by. Math. 26.69. &c. Whereas afterwards, when he lived by faith, be became undaunted before the whole Councell, Act. 4.13. Another failing of his in point of courage we read of Gal. 2.12. He feared those of the Circumcision; whereas before he did eat with the Gentiles &c. Thus the Apostle Peters eminent gifts, did not bring forth their fruits. Know therefore that the best of all your gifts, faith, courage, meeknes, wisdome, love to your brethren, will faile, if you trust in them, and you will be most apt to faile there wherein you do most excell.
If a man be wise, he shall faile in that point, and it may be in nothing so much as in that, even in those things wherein he thinketh he walketh most wisely; and such an one will find most tryalls in point of his wisedome, and the like will be found in all other graces, and all to this end, to teach the Israel of God to know that no man liveth by his wisdome, nor by any thing in himselfe, but by Faith in Jesus Christ, whom God hath given unto his people, and who is onelyonly able to give new supplyes of his spirit unto his servants, to act every gift which he hath given them.
I might have mentioned the example of Sarah, a meek and a quiet godly spirited woman, subject and obedient to her Husband, and called him Lord, whose daughters you are while you doe well, 1 Pet. 3.6. and yet you know, one of her greatest failings was in point of reverence to her Husband, Gen. 16.5. When she saw that she was despised, she said to her Husband, Thou dost me wrong, &c. Where is the reverence of Sarah now? Will you have the daughters of Sarah to imitate her herein? What had her Husband done? There was no fault in him in this matter, she had no reason to tax him upon this point, it was her owne Counsel, vers. 2. that he should goe in to her maid; that I may have Children by her; therefore there was no colour of any just complaint on her part, yet see this meek spirited woman failed in the point of her meeknesse herein, and did expresse no greater failing all her life long, that we read of; she was weak in Faith once, but there was great reason for that, her womb was dead, and her Lord (as she called him) was old also: Nor doth the Angel so much blame her about it, but that action wherein she most failed, was in that grace wherein she most abounded. And though every grace of the Spirit be of great force when the Lord doth act and move it, yet let a man goe forth in the strength of his greatest gifts, and if ever his heart faile him, it will be in them. Thinke not when you have done all you can, that you are worthy of any thing, but say that you are unprofitable servants: For though sanctification be the way wherein the Lord will poure out all his blessings upon his servants, yet he doth require them to boast in none of their excellencies, but look at them all, as freely given them of God; and consider, that the right unto all, springeth from fellowship with Jesus Christ, that so not onelyonly the gift i… selfe is grace, but the blessing that followeth upon the gift is grace also; and suppose that we have attained all that we pray for, shall we then exalt our owne gifts? No, but let us say with Jacob, I am lesse than the least of all the mercies and truth which thou hast shewed unto thy servant.
Doe not trust, as not upon gifts, nor upon duties performed by those gifts, to reach the blessing; so look not for your Justification from thence at all; for the Apostle is plaine, that he looked not for any thing for his righteousness before his conversion; and after his conversion, he counteth it all as drosse and dung, that he might win Christ, Phil. 3.6, 7, 8. And, for our faith, they are not to be trusted upon as grounds of our Faith; for all the gifts of our sanctification are fruits of our Faith; and therefore our Faith is said to worke by love, Gal. 5.6. and so it doth by all other gifts of the Spirit, and if they be fruits of Faith, then Faith is not built upon them.
And thus much of the second Use which Christians are to make of their Sanctification.
3 There is in the next place a point of Witnesse, which this Sanctification doth yield, and the Spirit of God with it; the water beareth witnesse to the blood, and the blood to the water, and the Spirit unto both, 1 John 5.6, 7, 8. A mans owne Spirit beareth witnesse also, Rom. 8.16. And therefore as a witnesse of God unto our Faith, we may lawfully hear what it speaketh: But this is the life of a true Evidence, that all these gifts of God doe not bear witnesse any further then a man seeth the Lord Jesus working them in him, and for him; for it is Faith that maketh all the graces of the Gospel active; and it is a condition so requisite, that unlesse our works be of Faith, and flow from it, they are not acceptable before God; Heb. 11.6. Therefore unlesse Faith carry an end our works, they are not works of holinesse, such as should bear witnesse to the soule; therefore the Apostle doth stir up the Corinthians unto this mainly, Examine your selves, whether you are in the faith, 2 Cor. 13.5. And if he doe exhort them to Examination, it is in point of Faith, & therefore Reverend Forbes of Middleburgh (who hath written a Sermon upon that Text) saith well, That unlesse men find faith in their holinesse, none of all their sanctification will become a sound witnesse of the grace of God unto them; but if Faith be found, then you shall see Jesus Christ accepting you, and breathing in you, except ye be reprobates.
There is a marvelous gratious witnesse that Sanctification giveth unto him that liveth by Faith in Jesus Christ, if it be in Christ, and work from him, and for him. This onelyonly is that sanctification which the Lord commendeth unto his servants to seek after it.
4 A fourth Use of our sanctification is, that the Spirit of God helpeth us by it in point of Rejoycing; and therefore it is that you shall see the Servants of God rejoycing in their holinesse, so doth the Apostle Paul, 2 Cor. 1.12. — This is our rejoycing, the testimony of our conscience, &c. He rejoyceth at what the Lord doth by him, and with him, Gal. 6.4. But what is it that maketh the Apostle rejoyce before God? When he rejoyceth in his work before the Lord, you shall ever find him rejoycing at the Lords acting these gifts in him, and blessing him in his work. Let us look upon two or three Scriptures for this end, 1 Tim. 1.12, 13. So that (mind you) as he seeth God giving him these gifts, and enabling him unto the work, so he blesseth God in that behalfe. You shall find him also blessing God that had prospered this worke of the Ministry wheresoever he came, 2 Cor. 2.14. The Lord working in him and for him, maketh him to triumph and to over-wrastle all the difficulties that he meeteth withall. The Lord had given him gifts, & taught him to exercise those gifts, and doth accept him, and therefore he expresseth himselfe in a marvelous strong speech, Phil. 1.20, 21. I am in nothing ashamed, &c. for to me to live is Christ, and to dye is gaine. To me to live is Christ; as if he had said, I have no life but from Christ, I put forth no act of life but for Christ; this is the sum of all his coversation; and if Christ be his life, then death will be his advantage, and Christ will be magnified in either.
Thus we see how the Saints of God have made use of their Sanctification; they are carefull to see that it flow from Christ, and yet when they have it they dare not trust in their best gifts for the least duty, neither doe they look for their Faith from their best gifts, but they expect their best gifts to flow from their Faith: They make use of the testimony of their holinesse when they see Christ in it, and Faith in it, and the Spirit of God carrying them along in the ways and duties thereof. Thus they see their holinesse, and take comfort in it, & from the witnesse of it, as that by which the Lord dispenseth comfort unto his people, when they receive it from the hands of Christ, & by Faith in him, by which they are taught of God to carry an end their whole conversation in his name.
5 Furthermore, as we receive it from Christ, and trust not in it, but in Christ, and receive the witnesse of it in Christ, and in the Holy Spirit of Christ; and as we receive joy and comfort also which the Lord doth minister to us in a Sanctified course by his Holy Spirit, so we grow up and perfect our holinesse which we have received in his name.
There is growth in grace, this Sanctification is not bedrid, Christians are not as weak now, as they were seven years agoe, nor doe they stand at a stay, but goe forward in Christianity; and hereupon the Apostle exhorteth the Ephesians, Chap. 4.16. To speak the truth in love, that they may grow up into him in all things which is the head, even Christ: Implying, that men that enter into the wayes of holinesse, ought to grow on unto perfection in the fear of God, Job 17.9. And many sweet meanes the Lord hath appointed for this end; the communion of Gods people tendeth hereto, Prov. 13.20. He that walketh with the wise, shall learn wisedome: All the Ordinances of God are appointed for this end also, to beget and encrease Faith and holinesse; therefore a Christian in the use of all these Ordinances, doth not stand at a stay, but is still thriving and growing, and that not in his owne strength, but in the strength of Jesus Christ, seeking for his acceptance and help in every duty he goeth about; and this is that the Apostle doth exhort the Colossians unto, Chap. 2.6, 7. This ought Christians mainly to attend unto, that as you see the branch, the more juice it sucketh, the more fruitfull it is; so also it becometh the people of God to know, that the more need we stand in to be fruitfull, the more need we have to derive a continuall fresh supply from the Lord Jesus Christ; that by his Spirit renewing grace in us, we may be enlarged, and carried an end in the wayes of God; whereas otherwise, the hearts of Christians would soon faile to goe on in those things wherein they desire to be growing up unto perfection.
What is the reason that so many servants of God are not so lively in their profession as they were wont to be many yeares agoe? Truly wee attend upon Ordinances, but it is onelyonly upon the outward act of them, and not upon Jesus Christ in them; this is many times wanting in the hearts of Gods people; but truly if this be our constant frame, and wee doe not recover our selves, then is not our sanctification such as floweth from fellowship with Jesus Christ; for you shall finde this to be true, that there is no gift of Christ, nor no sanctification accompanying salvation, but it doth knit us neerer and neerer unto Christ; and the more wee are filled with true spirituall gifts, the more empty wee are of our owne strength, and selfe-conceits; and so wee ought to be, otherwise we shall constantly finde this, that if the Lord doe not preserve this empty frame in us, the more full we are of any gift, the more full shall we be of our owne strength, and consequently the lesse need shall we feele of Christ; and if this be our constant frame, it will be a sad argument that our best sanctification will not endure but fall away, unlesse we be knit unto Christ by the Spirit of his grace; for by all true sanctification we are the more knit unto him, so that if any man would know whether the superscription of Christ and his Image be stamped upon his sanctification, this you shall ever finde to be the stampe of the grace of Christ, that the more you receive from him, the more you stand in need of him; in so much that notwithstanding all the gifts of the Spirit, there is not the ablest Minister of the New Testament, but (if his gifts flow from the Spirit of Christ, and knit you unto Christ) you will finde as great need to cleave unto Christ, as ever you did the first day when you came trembling into the Pulpit. If therefore wee feele our selves full, so that the more we have received, the more sufficient we are, and goe not about the duties we have in hand in feare & trembling, but in selfe-confidence, if this be our usuall and constant practise, it is but counterfeit Christianity; I doe not say that the gifts are counterfeit, for they are from the Spirit of God, and men may by them be very serviceable to Church and Common-weale, but this is certaine, that the stronger and the more your gifts are, if you sit loose from Christ, the emptier your hearts are of him. But you will say, may not a Christian be full of himselfe, and depend upon the strength of his owne gifts? Yes, God forbid I should deny that, for the best Christians have gone astray in the exercise of their best gifts; and hereupon Abraham hath been wanting in faith, Moses in meeknes, Peter in courage, and Sarah in her modesty, they have been so apt to trust upon those graces of God, wherein they have most abounded, that they have principally failed therein: but this you shall finde, that (if they have been overtaken once or twice) as the burnt childe dreads the fire, so they grow to be more sensible of their need of Christ, more fearfull of departing from him, more carefull to cleave unto him, that they might grow up in his Name unto all well pleasing in his sight. If therefore there be a sanctification that standeth at a stay in any man, it is a great suspition whether the gifts thereof flow from fellowship with Christ, or no; if gifts be truly spirituall, a man shall usually grow up in them, Habenti dabitur. Imploy them, and multiply them; but if you imploy the gifts you have received, in your owne strength, and you are now full of your owne sanctification, truly this is but frothy work, and doth not convey true nor lively nourishment and comfort: but the comfort and life is to him that in his most spirituall gifts & best performances, is empty of himselfe, and onelyonly full of Jesus Christ, to live or dye is his advantage.
This is the Use which I would commend unto you touching your Christian sanctification. Thus we see sundry things have been cleered from this doctrine concerning the Covenant of grace. There remaineth another thing to be resolved and cleered from the doctrine; for if God in the Covenant of his grace doe give himselfe to be a God to Abraham, and to his seede, It is then to be enquired, How God the Father giveth himselfe, and how the Son, and how the holy Ghost giveth himselfe; for these are the fundamentalls of the Covenant of grace, and necessary to be opened for cleering the doctrine of it.
Quest. How God the Father doth give himselfe to be a God in Covenant to Abraham, and to his seed, that is, to the faithfull seed of Abraham.
Answ. All the Persons in Trinity concurre in works ad extra, in works upon the Creature. They give themselves by a Threefold worke or Act.
1. The first Act of G…d is (having chosen us in his Sonne) He gave forth his owne Sonne out of his bosome for the redemption of Abraham & his seed; that is the first and fundamentall of all the rest that God doth put forth, or any other Person in Trinity, for the applying of the Covenant unto the hearts of his people; And God in giving his Sonne doth give himselfe, Isai. 9.6. Joh. 10.30. & 1 Joh. 2.23. Rom. 5.8. Joh. 3.16. And as God giveth us his Sonne, so he giveth us all things else in his Sonne, Rom. 8.32. So then this is the first and the great worke of God, that he hath given his Son out of his own bosome, to take our nature upon him, to lead a miserable life, and to dye a cursed death, and in him hath given all his Attributes, his mercy, and power unto the sonnes of men; an undoubted …gne that God intendeth to give himselfe in the Covenant of grace unto his people, when he giveth Jesus Christ himselfe in that Covenant, as he doth expressely, Isa. 42.6. where wee may see that God giveth another, even that God the Father giveth God the Sonne. Thus it is a gift of the Covenant that God giveth his Sonne to be the foundation of the Covenant, and the chiefe blessing of it. And Chap. 49.8. He speaketh to the same purpose. No man hath seene God at any time, (Joh. 1.18.) nor can see him; nor will God the Father have immediate fellowship with any creature; but the onelyonly begotten Sonne of the Father, the Lord hath given him that he might reveale him; Thus wee may perceive that the Lord is gratious and marvellous gratious in that he giveth us his Sonne, his deare Sonne, the second Person in Trinity; and thus he saith to his Elect; I will be a God unto thee, and give thee my Sonne that shall redeeme thee out of all distresse and danger. Thus doth the Lord for his people, and it is a cleere evidence of his grace, and sheweth that his love unto his people is beyond all banks and bottome; for the Lord to give us his Sonne, and this Sonne so soone as he was promised, his people saw him a farre of. Joh. 8.56. Your father Abraham rejoyced to see my day, and he saw it, and was glad. For when the Lord Jesus Christ was promised unto him, Gen. 17.16, 17. and the Lord had said unto him, I will blesse Sarah and give thee a sonne of her, yea I will blesse her, &c. Then Abraham fell upon his face and laughed; he did rejoyce that the Lord would give him a Saviour out of his loyne…: how it could be brought to passe it may be he knew not, but by a spirit of Prophecy did he discerne it no doubt. This is the first worke of God in giving himselfe by Covenant, and this was done long agoe before we were borne; he gave him in his eternall counsell when he did elect us in him: he gave him when he sent him into the world. But this is more when
2 He giveth us unto his Christ by Covenant, and draweth us unto him, and giveth Christ unto us also. And this grace of God cometh neerer us; the other did leave us like lambs in a large pasture, but now as He giveth us unto Christ, so he giveth him unto us, and both in present possession. And this the Father doth, Joh. 6.44. for no man (saith Christ) can come to me, except the Father which hath sent me draw him; and every one that hath heard and learned of the Father cometh unto me. Now this kinde of hearing and learning of the Father, is a strange kinde of learning which the Lord Teacheth the soule by —when he draweth him unto Christ, an effectuall Teaching and powerfull. 1 Cor. 1.9. This is your effectuall calling; and this is the Lords giving us unto his Sonne, John 6.37. All this is properly the worke of the Father. Men are said to be well given when they give themselves to their bookes, to their works, and businesse, but this we may well say, that we are indeed well given when the Lord giveth us unto his Sonne; for otherwise we are but in an ill state, which way soever we are given.
Quest. If you shall aske, How the Father giveth us, and calleth us, and draweth us into fellowship with his Sonne? (for they are Scripture-phrases, and all of them of like value in Scripture-sense.)
Answ. In a word, The Lord draweth us unto his Sonne by his Spirit, and calleth, us as by his word, so by his Spirit also, and giveth us by his word and Spirit unto Jesus Christ. In this thing I shall speake no more unto you, than what you have often heard, and I suppose long agoe received; As that the Lord calleth his people out of their sinnes by the light of the Law, and by the Spirit of bondage; he setteth home the Law effectually unto the soule, and thereby draweth us from sin and from the world in some measure, that we have now no minde to those things which before we were full of delight in, whether they be sinnes against the Law, or sinnes against the Gospell: it is the Lords usuall dealing by his Spirit to set home sinnes against both, in so much that thereby we come to be afflicted with some kinde of trembling and feare and torment about our spirituall estate. And thus it was with Saul (who afterwards was Paul) Acts 9.3, 4, 5, 6. when Christ called unto him out of heaven, and challenged and convinced him of sinne, he all trembling and astonished said, Lord, what wilt thou have me to doe? So it was with the Jaylor, Acts 16.29. After the Lord had shaken his heart with an earth-quake (which is a sanction of the Law, and a ratification of it, as all Gods judgements are) he called for a light, and sprang in, and came trembling to Paul and Silas. Thus the Lord draweth men out of themselves, and their sinfull wayes by a spirit of bondage, whereby they are convinced of sinne, and desert of Gods wrath, are greatly and deeply afflicted with feare: concerning which the Apostle Paul saith, 2 Tim. 1.7. God hath not given us the Spirit of feare (or bondage) but of power, of love, and of a sound mind, &c. Such feare also the Apostle John speaketh of, 1 Joh. 4.18. when he saith, Perfect love casteth out feare, for feare hath torment; which commeth from the sense of a mans estate; whereby he is forced to cry out many times, and to say, woe worth my soule, that ever I was borne, for the Lord causeth me to possesse all my sinnes, and presseth me downe to the nethermost hell. This is one worke of the Spirit of bondage, by which the Lord draweth the soule out of it selfe and sinnes, though of it selfe the spirit of feare goeth no further than to shake a mans carnall confidence; which is accompanyed with Anguish and Torment, 1 Joh. 4.18. Rev. 9.3. & 11.10.
Besides this Spirit of Bondage, the Lord hath another work, which is called a Spirit of Burning, Mal. 4.1. The day cometh, &c. This is a Spirit of burning; let us speak unto it a little; the Prophet saith, It shall leave them neither root nor branch. There are two things in the root.
1. The first is the Roote of Abrahams Covenant, which this people much trusted upon; and that i… it of which John Baptist speaketh, Now the axe is layd to the roote of the Tree, &c. and this he spake (Mat. 3.9) after he had said, Thinke not to say within your your selves, Wee have Abraham to our father, vers. 8. So that all the confidence that they had in Abrahams Covenant, and Temple, and Tabernacle, and such things, is burnt up, and so they have no roote left them to stand upon. And this is one thing intended by the Roote. But
2. Secondly, there is something more in it, for with this Spirit of burning, the Lord by the power of this Spirit doth cut us off from any power of our owne naturall gifts, and parts, and spirituall gifts also, whereby we thought to lay hold on Jesus Christ; and we are cut off hereby from all the confidences that we have in our owne sufficiency; when once the Lord intendeth to bring a soule unto himselfe; for there is an usuall presidence that we have in our owne state, though the Lord have cut us off from hope in the righteousnesse of our parents, and from boasting of his Ordinances, yet we thinke there is some power still left us, and therefore we hope and will seeke in our owne strength, that the Lord may reveale himselfe to us in mercy and peace; but when the Lord cometh neerer unto us, he will shew us how unable we are to take up the least good resolution, we shall finde our selves, like bruised reeds unable to hold up our heads; for Christ came to seeke and to save that which was lost, so that Christ will not declare himselfe to seeke us untill we be lost, and therefore he saith, Math. 16.24. If any man will come after me, let him deny himselfe, and follow me; And according hereunto it is that those converts, Acts 2.37. doe cry out when they were pricked in their heart, and said unto Peter, and to the rest of the Apostles, Men and brethren, what shall wee doe? Hence it is also that the poore soule… that came unto Christ, Math. 12.20. were like bruised reeds that could not hold up their heads, for the Lord in this case bruiseth them, & layeth them low, that they see no more hope of mercy, nor likelihood that God should shew them any hope. Thus doth the Lord burne up the Root of Abrahams Covenant wherein men trust, and the Roote of all our selfe-sufficiency, that now wee find our selves dryed up & our strength consumed, that now we are not able to thinke as of our selves a good thought.
And againe the Lord by this spirit of burning doth burne up all our branches also, how faire and greene soever they have been; All our fastings, and humiliations, and almsdeeds, and prayers, such things as the Pharisees much boasted in, Math. 6.1, 2, 3. &c. but these things are all burnt up. The fruit of bondage worketh unto feare, and now all the hope is that a man setteth upon reformation; but if the Lord love a mans soule, he will not let him stay there, but goeth further with him, and sheweth him that his prayers and fastings, are all empty and fall short of the life and power of Jesus Christ; but yet the soule is not quite out of hope, though the Law cannot save me, if it cannot, I must get me unto Jesus Christ, and lay hold upon him for salvation; as if all were to be had by faith in Jesus Christ, if once we can lay hold upon him, and nothing else were required but faith in Christ, and thereby my laying hold upon him: I see plainly (saith a man in this case) …hat there is no hope in me, as hath been rightly observed, and therefore He trust upon Jesus Christ, and give up my selfe to him: but now if the Lord love thy soule, he will not suffer thee there to rest, he will not leave thee so, He will presse thee further. How comest thou by faith in Christ? Why, thou tookest it up of thine owne accord, thou thoughtest all thy gifts and duties were in vaine, and therefore now thou wilt believe in Jesus Christ: Is it so easie a matter? Can any man come unto Christ except the Father draw him? And is thy faith any more than a resolution of thine owne, when thou wast convinced of the emptinesse of thine owne gifts and abilities? When this spirit of burning hath blasted this thy faith also, and that by the cleere evidence of the Gospel put upon it. Now saith the soule, I see that I am not in Christ, though I said that I would trust in Christ, yet I see, it is not every one that saith, Lord, Lord, shall enter into the kingdome of heaven. Now I see it is not my faith (such a Faith as mine is) that will reach Jesus Christ; it is not a faith of my own undertaking that will serve the turne. I see now Christ alone must worke this great worke in me, and Christ in the way of his owne Ordinances, therefore I must looke for it in his word, and in the fellowship of the Sacraments; therefore I will look up unto the Lord in all these, and waite for him, and seek him therein: And I hope I can seeke and waite in that way, though I can do nothing else, and so the poore soule maketh account that in time he shall finde Christ in the Ordinances, and so hammereth out a faith from thence, and therein blesseth himselfe. Now (minde you) the Spirit of God (when the Lord God the Father will draw home the soule throughly to Jesus Christ) will burne up all thy confidence; for if thy soule be not utterly lost, so long as it hath any roote, or power in it selfe, it is not come to an utter selfe-deniall; though I cannot worke I will believe, and if I cannot believe, I can waite that I may believe, and so here is still the old roote of Adam left alive in us, whereby men seeke to establish their owne righteousnesse. This old roote putteth forth it selfe, and will not suffer the soule to be wholly from Christ and for Christ alone, and all because there is a sprigge of Adam left in the soule; whence it is, that the soule is marvellously apt to have hope and confidence more or lesse from some vertue or power in himselfe, therefore its no small matter to be cut off from Adam; thats contrary to nature; As faith the Apostle, Rom. 11.24. this is a marvellous strong work, when the Spirit of God comes to act things contrary to nature; for nature is fully possessed, that what God commandeth, I am able to doe it: nature will not be perswaded to the contrary; If I heare God command any thing, I will doe it (… a carnall heart) and if I cannot do it, I will believe, and if I cannot believe I will waite, and I can waite that I may believe; this is still but nature: Now when the Lord cometh indeed to ingraffe us into Jesus Christ, this is quite contrary to nature. Why, wherein is it so contrary? I answer, whereas nature is active for it selfe, now it cometh to passe, that whereas a soul hath been stirring and busie in his owne strength, at length the Spirit of God, by the mighty power of his grace, being shed abroad into the soule, doth burn up root and branch, not onelyonly the root of Abraham's Covenant, but all the fatnesse of the root of the Wild Olive, by which we are fat and lively to all spirituall work in our owne apprehensions; so that we work in our owne strength, untill the Lord come and cut us quite down, and make us to see that there is not the least good thought, as of our selves, and therefore unlesse the Lord be wonderfully gratious unto us, we cannot be saved, till it come unto this, the soule is not fit for Jesus Christ.
Thus the Spirit of God may worke powerfully in the hearts of men, and burn up their root and branch, and this a spirit of burning may doe, and yet leave the soule in a damnable condition for ought I know, and such as many a soule may be in, and yet never come to enjoy saving fellowship with Jesus Christ; therefore as this is one arm of God stretched forth for the salvation of his people, when he draweth them out of themselves, by a Spirit Of
Bondage towards Christ: So
Burning towards Christ: So
2 There is a further work of God in drawing us home throughly and effectually to Jesus Christ, when he giveth the Spirit of Adoption, which reacheth beyond all the former work; he hath cut us off from our selves, and now we stand in a state quite contrary to nature, and if any saving work be wrought in us, it is quite contrary to nature; if any thing fall upon the heart and soule of a man, to bring his will to this passe, to lye downe at Gods feet, that he knoweth not what to doe, and yet whatsoever the Lord calleth him unto, he is willing, if it were possible to be done, he would run through fire and water to doe it: but he findeth himselfe unable to doe any thing, and now he will tell you that to believe is as impossible for him as to build a world: why then bid him wait, waite? saith he, I, but I cannot waite, and if I seek the Lord, I cannot find him, and I see others of Gods servants wrought upon gratiously, …ut dead-hearted I, nothing will work upon me; now in such a case as this, the Spirit of God cometh into the heart of a Christian, and taketh possession of the soule for Jesus Christ, and so draweth the soule to Christ, and maketh it there to stay, and there to lye down, and to be willing to be drawne yet neerer and neerer unto Christ, and to be carried an end by him, to take all from him, & to give all the glory to him. This Spirit of Adoption doth give a man a Son… like frame to lye prostrate at his Fathers will, like unto the Prodigall Son, Luke 15.17, 18, 19. who when he came to himselfe, and saw how unable he was to provide for himselfe, and how unworthy he was that his Father should doe any thing for him, he came and lay downe at the feet of his Father, for he is unable and unworthy of any mercy. Now this stooping of the heart unto God, and yielding unto him to doe with us as seemeth good in his own eyes, is such a prostration of the heart, wherein the Lord hath taken possession of the soule, that now a man is led unto fellowship with Christ, that there is None in Heaven but him, none in the earth in comparison of him that the soule desireth after; and now a man waiteth upon Christ to see what he will doe for him; and though he cannot tell you that he waiteth, yet he doth waite, that he may be helped of God, to depend upon him. Thus he receiveth all from Christ, and giveth all unto him. This is the Fathers d…awing of the soule, which is expounded to be the hearing and learning of the Father, of which John speaketh, ch. 6.45 He that hath heard and learned of the Father, cometh unto me; which is, when the Lord hath drawne the soule out of his naturall corruptions, legall reformations, pretences of Faith, and waiting upon Christ in his owne strength for Faith, if it be wanting: Then when the soul doth lie at his feet to be disposed of according to the will of God, and is in some measure subject unto the Lord, though not so much as he could desire; and therefore now the soule doth not content or blesse himselfe in any gifts or works of his own, but yieldeth himselfe humbly to the Lord, to work in him both will and deed of his owne good pleasure, and to teach him how to seek, and waite, and believe, and long after Jesus Christ, these things he waiteth for: Otherwise untill he be thus taught of God, the soule will alwayes think that he can doe something; and is not able to come out of himself to utter denyall of himselfe; but if any man will come unto Christ, he must deny himselfe, even all his owne gifts, and parts, and good works whatsoever; for a man is never utterly denyed, untill there be nothing left of which a man can say, This I am able to doe, or this is an hopefull thing in me; and when it cometh to this passe, then will the soule lie down at the will of God, and acknowledge, that if the Lord would never shew him mercy, just and righteous are his judgements. Now when the soule and will of a Christian are convinced of these things, as well as his judgement, that now he waiteth upon Christ as well that he may be able to waite and seek the Lord, as he doth for any other good thing from the Lord, he waiteth now upon the Lord for a poor spirit, and cannot perke up himselfe, no more then a bruised Reed can doe. Thus when it cometh unto saving work, the will and soule of a man is so cast downe, that a man cannot tell what to make of himself, but there he lieth to see what the Lord will doe with him, whether he will reach forth the hand of salvation unto him or no. In this case the soule is left utterly void, and hath in himself neither root nor branch, but seeth how unable he is in himselfe to beleeve or waite; nor can he tell whether Jesus Christ be his portion, and now doth the Lord take possession, and fill the empty soule.
If you ask me how this spirit cometh into the soule to make it thus to stoop unto Christ?
You shall find that the Lord useth to convey himselfe unto the soule in some word of Promise of the Gospel that sheweth unto the soule the riches of the grace of God in Jesus Christ; something or other is declared of Christ. This word being taught in the publick Ministry of the word, or brought to remembrance in some spirituall duty, as Prayer, or Conference, or the like, (fo… I will not limit the Holy One of Israel) yet usually it is done in the Ministry of the Gospel; and though the Lord doth not limit himselfe, yet he doth limit us to attend upon the means which he usually worketh by; but whatsoever the way be, this is the manner of Gods working, he doth universally come into the soul in some word or other of his grace; as for instance, that in 2 Cor. 5.19. or that in 1 Tim. 1.15. In some such word of his grace he cometh and putteth life into the soule, and maketh it somwhat quiet, and causeth it to see that there is hope in Israel, and the Lord is able, and there is riches enough in Christ …o save me. By such kind of work it is that the Lord bringeth the soules of his servants effectually to Christ, and now hath God the Father given us unto him, and untill now thou never camest unto him savingly. This is the second Act whereby God the Father giveth himselfe unto the soule.
The third act or work followeth both these, as soone as ever the Lord hath given this selfe-denying spirit unto the soule, and hath made it like unto a bruised Reed, or like a Traveller that is out of his way, and willing to take any man by the hand that will lead him into his way againe; when the soule is in such a frame, the Lord cometh with a third act of Reconcilement. The first work was of Conviction, the second of Prostration, the third of Reconciliation. This is the third work of the Father, though there is in all these works a concurrence of the whole Trinity, yet some are more proper unto each Person, as our Catechismes teach us, and we are not wont to scruple such expressions in them. God the Father created us, and we cannot expound it; but as God the Father created us at the first, so he doth again create you, or else if we acknowledg it in the one, and not in the other, we do wrong unto God, even to the Father. Well, he is then reconciled unto us, having given unto us the Spirit of his Son; & now he doth pronounce us reconciled unto him, this is the work which is spoken of Rom. 5. 10. and this is the work of God the Father, according to that was before alledged, 2 Cor. 5.19. God was in Christ reconciling the world, &c. Now there are two acts of God as fruits that follow hereupon, and both of them done at once upon the soule.
1 The first is Adoption, whereby he maketh us his Children, as Gal. 4.4, 5, 6. & John 1.12. So that now we are the Brethren of Christ, and the Sons of the Eternall God; Adoption is properly the work of the Father, but Christ being the naturall Son of God, we must be knit unto him, before we can be accounted Sons.
2 The second is Justification, Rom. 8.33, 34. This is the Father… work, and it is principally attributed unto him to forgive our iniquities, and to make reconciliation in Christ Jesus. And look as it is in our naturall Being, so soon as ever we have received naturall life from Adam, we become the Sons of Adam, and his sin is imputed unto us: so it is in the new birth, as soon as ever the life of Christ is shed abroad into our hearts, so soon are we Heires of Christ, and the righteousness of the second Adam is imputed unto us now to our Justification, as the sin of Adam before was to our Condemnation.
Ʋse. 1 The Doctrine it selfe is but an Use, but I desire that we may all of us apply it unto our selves. It will be a help to us for our Instruction, to Teach us how we came to saving fellowship with God in Jesus Christ, and wherein lieth our spirituall union with Christ, and how it is wrought and obtained; and this is necessary, for as it hath been observed by others, so we may now gather it from what we have heard, that there be 4 sorts of men that fall short of this union with Christ.
1 You have some that blesse themselves in their naturall estate, it may be they are rich, and honourable among men: well, they blesse themselves in that estate, and will never goe any further.
2 There is another sort that are convinced of the danger of their naturall estate, they dare not rest there, and hereupon they fall upon Reformations, and so to duties of Humiliation, and such like, wherein they find (as they conceive)such a blessed change, and so much comfort as doth satisfie them: And indeed God doth comfort men in their Reformations, for God will have no man lose by him, Mat. 6.2, 5. Hypocrites have their reward for their Alms and for their Prayers. Herod when he heard John, reformed many things, and heard him gladly, Mark 6.20. Here was a great change, and doubtlesse much comfort in that gladnesse, yet these men never had the work of God the Father, to burn up all that they had received by any strength of their owne.
3 A third sort goe a step beyond these, they have been convinced that they went forth …o Reformation in their owne strength: they plainly see it, and discerne it, and therefore they know that it is impossible to be saved by the righteousnesse of the Law, and that it is not of works, neither of one kind, nor of another; they are convinced that Faith onelyonly must doe the deed, and upon this ground they will take up Faith to believe in Christ for salvation, and that Faith, which formerly they have pitched upon their good duties, they will now pitch upon Christ; but still it is the same Faith, for the root is not yet burnt up, the old corruption still remaineth in them, and so here is your old faith still translated from one object to another; it was fastned before upon your duties and reformations, and now upon Christ (though by creature-strength) and now a man is ready to plead and say, If God had not loved me, he would never have set me upon such reformations, nor have enlarged me with such comforts, if he had not been well pleased with me in Jesus Christ. And though I have been sometimes burnt up touching my hope in reformation, yet I have translated my Faith to Jesus Christ; but how came you to doe that? Why, I saw my hopes in my owne reformation would not serve my turne, and therefore I believed in Jesus Christ, and now shall nothing draw me from him, nor pull me from my confidence, for I have built upon some word of God, and some Promise of his made unto such reformation as I have set upon, and is not this true Faith in Jesus Christ? This is far from true Faith, it is no other but a strong fallacy whereby the Devil doth cheat men, and in truth this Faith is but a Faith of a mans owne making (that I may so speak) it is no more than a spirit of Burning at the best, that hath burnt up his confidence in his owne works, and taught him to resolve in his judgment to believe on Jesus Christ.
4 There is a fourth sort also that fall far short of Christ too, and yet goe beyond all these; they goe beyond works, and beyond this Faith also wch we have spoken of, which was not a lively Faith in Christ whereby we are justified, but men justifie themselves by it, God doth not justifie them. Now this fourth sort come plainly to see that their Faith is shaken, and they dare not look God in the face▪ to justifie the truth of their Faith before him; it is true, many an heavenly spirited man cannot tell what will become of him, nor can he tell whether his Faith be sound, but many an Hypocrite also is so far convinced, that he cannot tell what will become of him, nor can he say that his Faith is right, nor that he is able to believe: What saith the soule now in such a case as this? He will say, I see it is not my Reformation, nor my Faith that will serve the turn, what is it then? I see that now I must waite upon Christ that I may believe, and unto him I must seek for helpe. Is not this soule in a state of everlasting fellowship with Christ? Truly this is tha… which the Lord many times bringeth the souls of his Servants unto, but he leaveth them not there, if he mean to doe them good; for I would examine again, how camest thou to waite upon Jesus Christ? thou hast been driven out of conceit of thy former Faith, and so hast been forced, and hast …een a necessity to wait upon Christ for Faith, or else thou canst not believe; forc… of Argument hath constrained thee thu… far; if thou hast taken up a course of waiting onelyonly upon this ground, here is a spark of old Adam still kept alive in thee: Thou art able to seek and wait upon Christ, and yet I cannot promise thee that thou hast any part o… portion in him. But a soule will say, Hath not the Lord made gratious Promises to all those that seeke for him? Hath he not said that all they are blessed that waite for him? Isa. 30.18. And am not I wrapped up hereby in a bundle of grace and peace? Mind you, there is no promise of life made to those that wait & seek in their own strength, who being driven to it, have taken it up by their own resolutions; though I grant it is true, that every one that waiteth for, and seeketh the Lord aright, is driven unto it by the Lord, yet if ever the Lord mean to save you, he will rend, as it were the caule from the heart, I mean he will pluck away all the confidence you have built upon; a as man would rend the intralls of a Beast from him, so the Lord will b…ing you to a flat deniall of your selves, and that you have neither good will nor deed, as of your selves: And, you will find, you know not what God will doe with you, but this you know, that whatsoever he doth he is most righteous. When the Spirit of God cometh as a Comforter, he will in this manner convince the soul of a man that he hath heretofore hung upon his reformations for hope & comfort, but now he is brought plainly to see and flatly to deny, that he hath so much as one drop of the fatnes of the true Olive tree in him, when he most trusted unto his own excellencies. Now a man being thus far brought on, doth not only deny himselfe in his judgement, but in his will, and is ready to say as David sometimes did, If the Lord say he hath no pleasure in me, here I am, let him doe unto me as seemeth him good. The Lord is righteous in all that cometh upon me: this onelyonly the soul hath for his support in such a case, the Lord is able to doe all for me that I stand in need of: If he shew me no mercy, he is just, if he be gratious I shall live to praise him. Now when a mans will is thus subdued, that he hath no will of his owne to be guided by, but onelyonly the will of God; this is true brokennesse of heart, when not onelyonly the judgement, but the heart and will is broken. The soule being thus convinced, that neither his working, nor believing, nor waiting, nor seeking, as of himselfe, will doe him any good, there is no mercy that he can chalenge for any goodnesse sake of his owne; then cometh the Holy Ghost in some declaration of Gods free love, and taketh possession of the heart, and then the soule beginneth to pant after Jesus Christ, and nothing in Heaven but him, nor in the Earth besides him. The soule being thus wrought upon beginneth to put forth it selfe towards the Lord Jesus, but the Holy Ghost having taken possession before, helpeth our infirmities, Rom. 8.26, 27. He alone must help us, and no other.
FINIS.
End of the text · John Cotton, The New Covenant (1654)