THis blessed servant of God, Steven, being called to ac­count concerning what he had said touching Jesus Christ his destroying the Tem­ple, it is the scope of his whole Discourse throughout this Chapter, to justifie the Doctrine that he had taught; that though he had taught Je­sus of Nazareth should destroy that place, yet in so teaching, he taught no Blasphemy: And this he doth in an Historical Narration make clear and evident:

1. From the sweet Communion which their Fathers had with God before either Temple [Page 2]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. Three passages of Abra­hams communion with God, Steven doth relate and maintain that he had them before any of Moses his Customes were known.

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

2. God giveth him a trial of his Faith, wherein he found Abraham faithful, 5, 6, 7. verses. 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 childe: and when God gave him Seed, yet they should sojourn in a strange Land, and be in Bondage four hundred years.

3. God gave him the Covenant of Circum­cision, in the words of the Text. And Abra­ham in the strength of the Blessing of God be­gat 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 soul may have very spiritual and gracious communion with God, before it partake in any seal of Church-fellowship. For Abrahams Faith was throughly tryed before he had the Seal of Church-Covenant given him. We heard also this propounded, which is the words of [Page 3]the Text, that God gave unto Abraham the Covenant of Circumcision: which Doctrine doth imply in it four principal parts, all of them serving to clear Stevens meaning.

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 Seal of it, Circumcision, which was also the Seal of Church-Covenant. These four parts do yeeld so many Notes; the first of them was 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.

That in the Covenant which God made with Abraham, Doct. God gave himself to be a God to Abraham, and to his Seed; and received Abra­ham and his Seed to be a People unto himself; and the chiefest of this seed, the Lord Jesus Christ, he took to be the Mediator, or Surety of this Covenant between them both. This is the sum of the Articles, and of the Confederates: what the Articles be, is not here mentioned; but Gen. 17.7. they be, (for to speak of Cir­cumcision before the Covenant, it is but a seal to a blank) where the Lord expresseth himself thus, saying, I will stablish 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 to thy seed after thee. [Page 4]As for other parts of the Covenant, they were more properly given unto himself, as to be exceeding fruitful, and to be the Father of many Nations, to inherit the land of Canaan, &c. those things were more peculiarly proper unto Abra­ham, though they have also a moral and universal use and force in all the Faithful, whom the Lord doth make fruitful, and giveth them a Nail in his Tabernacle. In the Co­venant these three things are implied:

1. God gave himself 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 Catechism-point, and by way of Catechism 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 implyed, and neces­sarily inferred by the rule of Relatives: for if God do give himself to be a God to Abraham, and to his Seed, and doth not firstly require 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 unto himself, and so he will perform both his own part of the Covenant, and Abrahams part also, according to what we read, Deut. 7.6, 7, 8. The Lord thy God hath chosen thee to be a special People unto himself: Not because ye were in number more then any people, (for ye were the fewest of all people: but because he loved you, and would keep the Oath we [...] he had sworn unto your fathers, therefore hath be brought you out with a [Page 5]mighty hand, &c. 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 Names 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 implied, in that he promiseth to be a God unto Abraham, and to his Seed, and there is no Restipulation on Abrahams part; we see this likewise held forth; Deut. 29.1. & 13. where the Lord entereth 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 himself, as well as give himself unto them to be their God, ver. 13. And as God required it of them 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, taking away the stoniness of them, and so fitting them to be a Temple for himself 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 do all the Promises be­long; so the Apostle doth expound it, Gal. 3.16. Unto Abraham, and to his seed were the Promises made: He saith not, And to his seeds, as of many, but as of one, And to thy seed; which is Christ. And so by him are all the Promises [Page 6]and Blessings of the Covenant conveyed un­to Abraham, and to his seed, (his faithful seed) all the world over: and therefore he is called the Mediator of a better Covenant, Heb. 7.22. meaning the Covenant of Grace, Heb. 3.6. These three things do contain 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 himself unto Ahraham?

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

3. 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 firm, and sure, and everlasting Cove­nant: Now in this gift, that God gave him­self unto Abraham, Observe 3. things,

• 1. The Blessing given.
• 2. The Order in which it was given.
• 3. The manner of giving it.

1. In the Blessing given: when God doth by Covenant give himself to be a God, it doth imply 2. things.

1. That God doth give himself, the Father, the Son, and the Holy Ghost; the whole Na­ture of God, and all the Persons of the God­head, 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 ge­neral [Page 7]imagination, but God distinctly consi­dered in his Persons, Attributes, Properties, &c. thus the Lord giveth himself to Abrabam and to his seed: I will be a Father unto you, 2 Cor. 6.28. and that is not spoken to the Jewes only, but unto all the Israel of God: He giveth the Son also, Isa. 9.6. Ʋnto us a Son is born, &c. and God so loved the world, that he gave his only begotten Son: Joh. 3.16. And for the Holy Spirit, This is my Covenant with them, Joh. 16.7. & 13. saith the Lord, (Isa. 59.21.) My Spirit that is upon thee, and my words that I have put into thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed from henceforth, and for ever: and this is it which the Apostle also saith, Gal. 4.6. God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father: thus the Lord giveth himself unto his servants from one generation to another. If therefore the Lord God the Father give him­self, he will not be wanting to draw his peo­ple unto the Son, Joh. 6.44. No man can come to me, except the Father which hath sent me draw him: And what is the chief business, and work that the Son hath to do about us? No man can have fellowship with the Father, but he must have fellowship with Jesus Christ; so our Saviour himself saith, Joh. 14.6. No man can come unto the Father but by me: this therefore the Lord Jesus Christ will do for all the elect seed of Abraham: He will open their eyes to see, that the Father did not draw them to Damnation, nor utter desolation, but unto Salvation by him: this hath he promised to [Page 8]do. 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 Righ­teousness, and of Judgment, Joh. 16.8. to 11. and so will stablish our hearts in the Comforts of the Lord our God; and this is that which the Apostle prayeth for the Ephesians, chap. 3.16. That the Lord would grant unto them ac­cording to the riches of his glory, to be strengthned with might by his spirit in the inner man: and hence it cometh to passe, that what the Lord would have us to do, he is present by his Spi­rit to teach us, and to strengthen us, and so to do it for us: All these things doth the Lord work for Abraham, and for his seed; so that look what is meet for a Father to do, or for a Brother to do, or for the Spirit of God to do, that will the Lord do unto his elect ones; and so he giveth all his Attributes, and they are even God himself; 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, merciful, and gra­cious, long-suffering and abundant in goodness and truth: thus doth the Lord give himself, and all the Persons in the Godhead (as they are called) and Attributes, they are no more, nor other then God himself.

2. And as God himself is implyed; so when God is given by Covenant, all the 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 King. 22.4. then, I am [Page 9]as thou art, and my people as thy people, and my ho ses as thy horses, and all that he hath is for Ahabs service; as the King goeth, so goeth his strength: So thus it doth come to passe, that if the Lord of Hosts be for us, and give him­self unto us, then also doth he give us his eternal 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 Lawes, and shewed them his Judgments: 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 sor him; Melchizedeck shall blesse him; Aner, Eshchol, and Mamre 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 unto them, to passe through it on dry ground: What ailed you, ye streams of Jordan, to go backward? Why, all the creatures of God must stoop unto the people of God, when 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 faithfulness. In that day (saith the Lord) I will make a Cove­nant for them with the beasts of the field, and with the fowls of the heaven, and with the creeping things of the ground; and I will break the bow, and the sword, and the battel out of the earth, and I will make them to lie down safely. And it shall come to passe in that day, I will hear the Heavens, and they shall hear the Earth, and the [Page 10]earth shall hear the Corn, and the Wine, and the Oyl, and they shall hear Jezreel. Whether Paul or Apollo; or Cephas, or the World, or Life, or Death, or things present, or things to come, all are yours, 1 Cor. 3.22. This is the large Gift of Gods Covenant: Nay, and (which is wonderful, 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 himself 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 himself 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; and when he wanted any thing, it was supplied in him. The like did Jacob finde, when his brother Esau came against him with 400. men, and the Lord turned him from the fierceness 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 kindness of God in all, is the Bles­sing of all: and this likewise doth Jacob ac­knowledge, Gen. 33.5. These are the Children [Page 11]which God of his grace hath given me; and so he looked at them, as Gods wives, and chil­dren, and servants, and cattel; 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 himself, and in himself his Christ, and in Christ, Peter, and Paul, and all things unto his Church. This is the main thing given, God himself, the God of the Cove­nant, his Persons, Nature, Ordinances, Provi­dences, and now Abraham is made the Lord of the world, and so the Apostle doth interpret it, Rom. 4.13. The Promise that he should be heir of the world, was not to Abraham, nor to his seed through the Law, but through the righteousness of Faith; 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. Who hath given unto him first? and it shall be recompensed unto him again; the Lord hath the pre-eminence 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 spiritual or tem­poral blessings first? No doubtless, the Lord is the first thing that he giveth by his Cove­nant, and with himself all things else also; [Page 12]Rom. 8.32. and there is the precedency of Jesus Christ; he is given, and in him all spi­ritual blessings, as the Apostle saith, Eph. 1.3. Blessed be God the Father of our Lord Jesus Christ, who hath blessed us with all spiritual bles­sings in heavenly places in Christ Jesus. And this for the order in giving the Covenant, not obedience first, nor faith first, nor any thing else first, but Himself is Donum primum, & pri­marium, and in him all his goodness.

3. For the Manner of giving; in that he giveth himself, there is implied both the freedom and eternety of the gift: Firmness therefore, and that unto eternity. In that he giveth himself, 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 redeem or purchase one soul; and if he had millions of worlds to give, what were they all to pur­chase so great a gift as God himself is? there­fore it must needs be of free gift; for the creature can do nothing to prevent God: God indeed may give with a purpose to receive back again; but he looketh to receive no more then what he first giveth us, and giveth us strength of Will and Deed to give him back again. He required this of Abraham, that he should walk before him, and be upright, Gen. 17.1. but the very truth is, though Abraham shall perform these things in an Evangelical manner; yet God himself doth undertake in this Covenant to be the Author and Finisher both of his Faith and Obedience, Heb. 12.2. And this doth argue the marvelous [Page 13]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.

But it may be said, Object. Did not the Lord ex­cept it, that he should give himself back again, or else the Lord would not give him­self?

Truly then it had not been of Free-grace: Answ. 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 deal with his elect ones; he maketh a Covenant with Christ, and taketh us into that Covenant, otherwise he should not at all intend it effectually, nor ever give himself unto us; for we are not able to give our selves unto him till he first take us. For if Abraham did give himself, 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 upon the Lord, Phil. 3.12. I follow after, if that I may apprehend that, for which also I am apprehended of Christ Jesus: is not he the Father that hath bought us? hath not he made us, & established us? Deut. 32.6. If we give up our selves unto the Lord, it is because the Lord hath taken hold upon our hearts first.

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

So he doth indeed, Answ. but the Lord giveth him that also: God the Father seeth it need­full for their everlasting Salvation, therefore [Page 14]he doth give him Circumcision, and giveth him the grace to circumcise his children: I know that the Lord doth call for many things under a covenant of Grace, but then the Lord doth

1. Work those things in them: And,

2. He will have them know, that those things are nothing, without the working of his Grace. It is true, he 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 do out­wardly, he would do it inwardly and effectual­ly. The children of Israel shall at the Lords commandment march about the city Jericho seven daies together, and not speak a word, and hereby the wals 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 pass: they shall do duties as the Lord commandeth them, but he himself will breath in them to make them effectual. For though we do 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. I will make an ever­lasting Covenant with them, that I will not turn [Page 15]away from them to do them good: but I will put my fear in their hearts, that they shall not depart from me. You may speak of Conditions in this kinde: 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 main­tain, and preserve all his Elect, and all from the immutable Nature of God; it is not pos­sible that God should lye: I am Jehovah, I change not, Mal. 3.6. therefore ye sons of Ja­cob are not consumed: Hence springeth our Eternity, and perseverance unto it (Rom. 11.29.) for the gifts and callings of God are without repentance: And I am perswaded (saith the Apostle Paul) that he that hath begun this work will perfect it until the day of Jesus Christ, Phil. 1.6. The Lord took your Father Abram, and brought him from the other side of the floud: Josh. 24.3. and he being called, obeyed, Heb. 11.8. Thus (mind ye) the Lord dealeth in the Covenant 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 adul­teress, and say unto her, Thou shalt be for me, and I will be for thee; this is a branch of the Cove­nant, when the Lord doth undertake to re­ceive Abraham and his seed unto himself; his giving himself unto them doth breed a recipro­cal returning of them unto him. Now it may be demanded,

How the Lord did take Abraham and his seed to be his people? Quest.

By a double Act: As, Answ.

1. Of Preparation, not on Abrahams part, [Page 16]nor on his seeds part, but on his own part, the Lord prepared them.

2. 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.

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 floud, and so doth he take men off from their countreys and fathers houses; he separates them from all such things, that he might draw them unto himself: thus he dealt with the children of Israel, and called them to be a singular People unto himself, Deut. 7.6, 7, 8. Thus doth the Lord deal with all those, whom he receiveth to be a people unto him­self: by this spirit of Bondage, he draweth them from all their sinful lusts, and passions, so as that they can finde no life in them, nor any hope of mercy at all in any thing: by this Bondage, the Lord setteth home unto the consciences of men, the weight and dan­of their sins, and bindeth them under the sense of his wrath unto fear of Damnation. The Romans first received the spirit of Bondage to fear, before ever they came to receive the Spi­rit of Adoption, Rom. 8.25. But thus the Lord doth even shut a Soul 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 [Page 17]he doth shed abroad into the hearts of men: this we read of, Mal. 4.1. Behold, the day cometh that shall burn as an oven, and all the proud, and all that do wickedly shall be as stubble, and the day that cometh shall burn them up, and it shall leave them neither root nor branch. It is spoken of the Ministery of John 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 of Abraham, Mat. 3.9. Think not to say within your selves that you have Abraham to your Father; for I say unto you, that God is able of these stones to raise up children unto Abraham: and so by cutting them off from the Root, he leaveth them no ground to trust on. From their good Works also the Lord Jesus Christ cutteth them off, Mat. 6.2. When thou dost thine alms, sound not a Trumpet before thee as the Hypocrites do, that they may have the glory of men: and vers. 5. When thou prayest, thou shalt not be as the Hypocrites are, &c. and vers. 16. When ye Fast, ye shall not be as the Hypocrites are, of a sad countenance, &c. This was a Spirit of Burning which the Lord con­veyed by the Ministry of Christ, and of John Baptist, to burn up all the Hypocrites like stub­ble; and the beauty of their works were bla­sted by it: and this is Gods usual manner of dealing. Now there are many under a spirit of bondage, that never came under a spirit of burning; and they being convinced of sin, and of the danger thereof, yet hope to wrestle it out, and work it out by their own per­formances, [Page 18]till the spirit of Burning come and consume all that false confidence. But when the spirit of Burning cometh, he then blasteth all the fruits and branches of their righteous­ness, and burns up all that a man hath wrought, or can work. And this is that which the Prophet Esay, chap. 4.4. speaketh of, that the Lord will purge away the filth of the Daugh­ter of Zion, with a Spirit of Judgment, and of Burning; the one is a spirit of Sanctification, and the other is a consuming Fire, which for­ceth them not to build any comfort upon any works that they have done: this may Hypo­crites reach unto in their judgments, 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 bless themselves in worldly cour­ses, and never came unto a spirit of bondage. Some do finde comfort in their performances, and never saw the vanity of their own Righ­teousness: 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, (and such is a mans own gifts, and parts, and worth) so that now the poor soul findeth that he hath no Root, not any sure mercy of the Covenant of Grace, that he can rest upon: no green branch of righteousness remaining, but all is blasted and broken in pieces, according to what the Prophet Isay saith, chap. 40.6, 7. All flesh is grass, and all the goodliness thereof is as [Page 19]the flower of the field: the grass withereth, and the flower fadeth; because the Spirit of the Lord bloweth upon it: 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 goodli­ness of flesh, that is consumed by a spirit of Burning.

2. As God thus prepareth us for himself: 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 Grace. For the better clearing of it, it may be demanded,

How doth the Lord give himself unto his People, Quest. and his People back again to receive him?

1. They being thus prepared, Answ. the Spirit of God taketh up his seat in the soul, by making it a Temple unto himself, in the Name of the Father, and of the Son; and so are they made an habitation of God through the Spirit, Ephes. 2.22. Because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, &c. Gal. 4.6. (He speaketh not of sons by actual Re­generation, but by Gods eternal Counsel.) The fame Spirit is also called the Comforter, whom Jesus Christ hath promised to send, Joh. 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 righteousness, and of judgment; of sin, because they beleeve not in me: this the Holy Ghost convinceth men of, to be the [Page 20]greatest misery of the soul, that they have not beleeved upon Jesus Christ. And look as a ta­lent of gold, or some weighty metal falling into a vessel of water, dasheth out all that is in the vessel, to make room for it self: so the Lord Jesus Christ coming into the soul, dash­eth out all watry confidences, and maketh room for himself. And in very deed, because the heart of man is not only like unto water, but is hard as yee, and strong; therefore the Spirit of God cometh like fire, and melteth the iron stone of the heart, and softneth it into flesh; so that now the soul is utterly at a loss, not only in regard of his sins, but in regard of his best works also; and is most of all convin­ced of his unbelief. Now this holy Spirit of God being thus shed abroad into the heart, at the very first entrance of it into the soul, as it doth chiefly convince the soul of unbe­lief; so,

2. The same Spirit worketh Faith in the soul, to yeeld himself unto the Lord, to re­ceive the Lord Jesus Christ; and this is a true saving work; he now submitteth unto the will of God: so that the Spirit of God becometh unto the soul not only 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 soul can plead with God by Faith in Prayer: he seeth there is no former safe hold of his Co­venant that he can plead, nor any righteous­ness of his own, but such as hypocrites will [Page 21]quarrel for, and rise up to maintain, as they did against John Baptist, pleading their cove­nant, and their righteousness: with these things a poor soul is not satisfied: but unto you that fear my Name, shall the Son of righteous­ness arise with healing in his wings, &c. Mal. 4.2. Herein is implied such a reverent fear, as distrusting our selves, giveth all the honour to the Lord Jesus: this Fear of the Lord ac­companieth Faith, and is of like nature to it: both of them distrusting our selves, and both of them giving all honour to Christ; the one out of confidence in him, the other out of re­verence to him.

Thus it is in our Effectual calling; the Spi­rit of God taking possession in our hearts, and working this Faith in us, thereby we submit unto the Lord; and this is Faith in Jesus Christ, that maketh us one with Christ: for our Effectual calling bringeth us to be one with him, 1 Cor. 1.9. God is faithful, by whom ye were called into the fellowship of his Son Jesus Christ. This fellowship standeth in two things:

1. In the unity of the Spirit, 1 Cor. 6.17. He that is joyned to the Lord is one Spirit.

2. In a lively Faith on our parts. So that by Beleeving this is the first thing we do, we yeeld unto the work of God; when this stron­ger man cometh, to wit, Christ by his Spirit, 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 possession of the heart, and hath not only burnt up root and branch of our Le­gal righteousness, but hath also melted us [Page 22]unto a soft frame to yeeld up our selves unto the Lord; and now we are fit for any duty, the Lord having possessed us with his powerful presence: herein lyeth our Effectual calling; and this is true spiritual union between the Lord and our souls. Now this Faith thus wrought in our Effectual calling, is not built upon any conditional promise of Grace pre­existent in us, nor can it be built upon any: but upon some absolute free Promise of God unto the soul, according to what we read, Isai. 43.22. to 25. Thou hast not called upon me O Jacob, but thou hast been weary of me O Israel; thou hast not brought me the small cattel of thy burnt-offerings, neither hast thou honoured me with thy sacrifices: I have not caused thee to serve with an offering, nor wearied thee with in­cense: Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices; but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities: I, even I am he that blotteth out thy transgressions for mine own sake, and will not re­member thy sins. In all this we see the abso­lute freeness of the Grace of God. But if the Promise be conditional, it is a condition sub­sequent to Faith, not antecedent before it.

You will say, Object. Though some may be con­verted by such an absolute Promise, yet some other mans Faith may be built upon a condi­tional Promise, and the condition preexistent.

I pray you consider it: Answ. If it be a Con­dition, it is to some good Qualification or other, some good work or other of the Spirit of God in the heart of a Chri­stian. [Page 23]Was this work wrought before Conver­sion, or after? Every Christian knoweth, that all works before conversion are but dross, 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 conditional promise; how is it possi­ble that it should? when as all works after conversion, are either 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.

Our Faith closeth with Christ upon a pro­mise of Free-Grace, Calvin. Inst. l. 3. c. 2. s. 29. otherwise (as saith Cal­vin) my faith would alwaies be trembling and wavering, as my works be. Upon a promise of Free-Grace therefore my Faith is built, as upon the promise of God in Christ reconci­ling the world unto himself, 2 Cor. 5.18, 19. The word is (it may be) spoken outwardly unto all Christians: but if God do set it home particularly unto any Soul, that man receiveth this Gift of God, and it is made his own: First, he beleeveth the promise of Free-grace, and then afterward come other pro­mises, that do bear witness unto the right application of that promise unto the soul: but I am first built 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 [Page 24]of Grace: for hence springeth commu­nion with Christ in all spiritual blessings, that the Lord hath wrought for us in him; and they are two of them Relative blessings (as they are called by Divines) & two of them po­sitive blessings. The two Former are laid up in Gods own Hand, and are not created in us: the other two positive Blessings are created in us.

1. For the uncreated Blessings, They are

• 1. Adoption.
• 2. Justification.

And 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 do not spurn against Jesus Christ, but receive him, now is the Divine Nature of Christ in us, and we are now become the sons of God, as Christ himself is. Look as in a mans first natural conception, as soon as ever one doth live, there is an heir of Adam, even so soon as the soul liveth: so it is in the new spiri­tual Birth; as soon as the Holy Ghost cometh, and hath wrought this Faith, now is the Seed of God in us, the Life of Christ, and the Spirit of God; and now we are the Sons of God, as we read Joh. c. 12. As many as received him, to them he gave power to be the sons of God. 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 righteousness unto us, and so our per­sons [Page 25]are justified. For how, and when was Adams sin imputed unto us? Psal. 51.5. Be­hold, I was shapen in iniquity, in sin did my mo­ther conceive me: So soon as over there was life, it was the life of Adam, and then the imputa­tion of Adams sin falleth immediately upon the soul. So when we do receive Christ by this living Faith, having the Life of Christ in us, we have the righteousness of Christ (the second Adam) imputed to us. For what doth the childe in the womb? though it doth nei­ther good nor evil, but is meerly passive, yet sinful it is, and a childe of Adam: So also in this our Regeneration, the soul receiveth Christ by that Faith which the Lord hath wrought in it, whereby also it is made capable of the priviledg of Adoption; and so the Lord accounteth us his children, and imputeth the Righteousness of his Son unto us, whereby we are Justified. These things do dwell in Gods Bosome, and the meaning of them is after­wards revealed unto the soul; but communi­cated they are, both that of Adoption, and this of Justification, by this gift of faith wrought in us. But we are still upon the first work of conversion, wherein a Christian is only 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

• 1. Sanctification.
• 2. Glorification.

1. When we are called, then are we Sancti­fied, then are we Glorified, 1 Cor. 1.2. as in our natural conception, as soon as ever the childe liveth, Adams sin is first imputed, and then there is a proneness in it to carry it cap­tive unto fin, and to make it backward unto any goodness: So when the Life of Christ is dispensed unto the soul, now the Lord comes to convey with it Justification, or pardon of sin, and then there is a promise in a Justified person to walk in the spirit, Gal. 5.25. If we live in the Spirit, let us also walk in the Spirit. 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; neither are we only in his hand, but the Spirit sanctifying, draweth us into an holy confederacy to serve God in Family, Church, and Common-wealth; and this San­ctification groweth, and encreaseth more and more, 2 Cor. 7.1. 1 Thes. 4.1. & 5.23.

2. The other positive gift is Glorification, which we read of, Rom. 8.30. Whom he called, them also he justified; and whom he justified, them also he glorified: this the Apostle Peter mentioneth, 1 Pet. 5.10. The God of all grace hath called us into his eternal glory it Christ Je­sus: And in truth, he hath begun the work from the time that he first began to sanctifie us, 2 Tim. 1.9. He hath saved us, and called us: from the very first time that God worketh upon the soul graciously, there is a glorious work in that soul; and others may see it, though himself sometimes seeth nothing that he hath received. Thus we see the second [Page 27]branch of the Doctrine opened, How the Lord doth receive Abraham and his seed unto him­self, preparing them by a spirit of Bondage, and of Burning, and then taking possession of them 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: the same Faith which receiveth Adoption and Justification, doth begin to stir a little, and to breath forth into gracious desires, and some holy mour­ning, and beginneth now to put forth such works as the holy Ghost carrieth the soul an end in; working all our works in us, and for us.

3. 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.

How did the Lord constitute him so to be? Quest.

1. By a double Act: first, Answ. 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 Jesus Christ being of Gods Nature, therefore he will be faithful unto God; and being of our Nature, therefore he will be compassionate towards us. And here is the root of all the life and power of this Me­diation, to wit, this Personal Union of the Son of man, with the second Person in Trinity, which is a firm and everlasting Union

2. By Gods giving him to be a Covenant, [Page 28]Isa. 42.6. I will give thee for a Covenant of the People, for a Light of the Gentiles. What is meant hereby? the Lord meaneth, that he giveth him to be a Mediator of this Co­venant:

1. To receive from God all the promises and gracious gifts, whatsoever is requisite for him to be, King, Priest, and Prophet; and all these things he receiveth from the hand of the Fa­ther, Col. 1.19. for it pleased the Father that in him should all fulness dwell: thus he be­cometh a plentiful Redeemer. And as the Lord gave him to be a Covenant, so he giveth him also to work all things needful for our Re­demption; partly by his passion, and obedi­ence unto the Death of the Cross, Phil. 2.8. and partly by fulfilling all the righteousness of the Law, Mat. 3.15. The Lord Jesus Christ did fully accomplish whatsoever was requisite for him to accomplish in his own Person.

2. He doth perform all things needful for the Application of this Redemption unto our souls, Isa. 26.12. And to this end, he it is that sheadeth abroad his Spirit into our hearts, Joh. 15.26. & 16.7. and when this blessed Spirit cometh, he applieth unto the soul all this gracious Redemption of Jesus Christ, by giving Jesus Christ and all the Fruits of his redemption, and by working all those blessed works, that the souls of his peo­ple come to be partakers of; and so performeth all those conditions that are required on our parts: if it be needful for us to have Faith, he will work it in us; if it be needful for us to live a life of Faith, he will help us so to live, [Page 29]for it is not of our selves, it is the gift of God: Eph. 2.9. Thus hath the Lord made him a compleat Mediator of this holy Covenant; and whatsoever we receive, we receive 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 own Per­son, yet in respect of his Members, he is many times lost in them, though not in him­self; and poor in them, though not in himself: 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 do all in the Name of Jesus Christ, going forth in his strength, and power: Col. 3.17. Thus is the Lord Jesus Christ a firm surety of this bet­ter Covenant, stablished upon better Promises, Heb. 8.6.

In the first place: Use 1 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 Himself as a Father, Diff. 1 his Son as a Redeemer, his Spirit as a Sanctifier; but this is still upon a condition of obedience: if they shall keep his Laws, and obey his voice, then they shall be a peculiar treasure unto him above all people, Exod. 19.5, 6. This also they undertake to do, Deut. 5.27. All that the Lord our God shall speak unto thee, we will hear it, and do it; but, O saith God, that there was [Page 30]such an heart in them, vers. 29. When they rebelled, he did not pardon them graciously, but the Angel whom he sendeth with them, he biddeth them beware of him, and obey his voice, 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 conditional Redeemer and Saviour; and so it is expressed, Isa. 63.8, 9, 10. He was their Saviour; in all their affliction he was afflicted, and the Angel of his presence saved them in his love, &c. But they re­belled, and vexed his holy Spirit, therefore he was turned to be their enemy, and fought against them: 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.

The Lord giving himself, Diff. 2 his Son, and Spi­rit upon condition, though it be but to Works, yet he is pleased to receive, them into some kinde of Relative Ʋnion, expressed, Jer. 32.32. Which my Covenant they brake, although I was an Husband to them. He was married unto them in Church-Covenant, this was some kinde of union: He was their God, and they were his peculiar people; and yet the Lord cast them off, a generation of his wrath, from this Marriage-Covenant between them and him: from this union there springeth a kinde of Faith, by which the soul cleaveth unto the Lord in some measure; else there could not be this Marriage-Union; and this Faith is that of which you read, Psal. 106.12, 13. They [Page 31]beleeved his words; they sang his praise: they soon forgat his works: they waited not for his counsel: So also Exod. 14.31. it is said, They beleeved the Lord, and his servant Moses: this is that Faith which men may receive, and yet may Apostate from it, spoken of, Heb. 6.3, to 6. For a while some do beleeve, and in time of tem­ptation fall away, 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. marvellously strong are the expressions of Abijah, when Je­roboam came against him; You think to with­stand the Kingdom of the Lord in the hand of David, &c. Have not you cast out the Priests of the Lord? saith he, &c. But as for us, the Lord is our God, and we have not forsaken him; and the Priests which minister unto the Lord are the Sons of Aaron, and the Levites wait upon their business; and they burn unto the Lord every morning, and every evening Burat-sacrifices, and sweet Incense; the Shew-bread also they set in or­der upon the pure Table, and the Candlestick of gold, with the Lamps thereof, to burn every evening: for we keep the charge of the Lord our God, but ye have forsaken him. And behold, God himself is with us for our Captain, and his Priests with sounding Trumpets to cry Alarm against you. O ye children of Israel, fight ye not against the Lord God of your fathers, for you shall not prosper. Thus we see what Faith he did express; and hereupon (vers. 18.) the children of Israel were brought under, and the children of Judah prevailed; and yet this [Page 32]Kings heart was not perfect with the Lord his God: 2 King. 15.3. and yet (minde you) a strong confidence he had, that the Lord was with him, and that he would be present with his own ordinances; there Faith built upon fel­lowship with Ordinances, like unto that Faith in the Scripture before alledged, Luk. 8.13. Men are affected with the Word, and beleeve, and finde comfort; and all this springeth from that Relative communion which they have with the Lord; they finde refreshing in their way and work, and many times take it for the very Seal of the Spirit of God; all which may be, and often is found in Hypocrites: but here is the difference; In a Covenant of Works God giveth himself conditionally; in that of Grace, absolutely: in both, he maketh a Cove­nant, in the one of Grace, the other of Works, in which the voice of the Lord is, If you be true to me, then I will not renounce you; and in this Covenant is Faith found, but it is on­ly built upon such changes as they finde in themselves, and will in the end vanish utterly away.

There is a Difference also that springeth from the fruits of these two Covenants in their continuance: Diff. 3 for though in the Covenant of Works there be a semblance of Justification, and Adoption, and a kinde 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 for a season, [Page 3]Psal. 78.37, 38. Being full of compassion, he forgave their iniquity, and destroyed them not; yet they were such whose heart was not upright with him, neither were they stedfast in his Cove­nant: this is plainly held forth in the Para­ble, Mat. 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, & I will pay thee all, his Lord was moved with compassion, and loo­sed him, and 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 prison until he should pay all that was due unto him: So that this pardon is not everlasting, but only re­spite from outward punishment, and from in­ward pangs of conscience many times; and this they take for pardon of sin, and acceptance in Jesus Christ, when indeed they are delu­ded: So likewise their Sanctification is but for a moment, they come at last some of them to tread under foot the Bloud of the Covenant wherewith they were sanctified, Heb. 10.29. For, Christ was but a conditional Redeemer unto them: they had only 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 only such gifts as do san­ctifie them unto the work of the Ministery 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, [Page 34]or service which they are called unto. For a little more explaining of this:

Quest. Is it the same with that Sanctification which is in Gods children?

God forbid. Answ. 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 finde 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 return unto their wal­lowing in the myre: like unto these are such men, as at the hearing of some Sermon have been stomack-sick of their sins, and have re­jected their wicked courses, but yet the swines heart remaineth in them; and as a swine, when he cometh where the puddle is, will readily lie down in it; so will these men wal­low in the puddle of uncleanness, when their conscience is not pricked for the present: but these are a grosser kinde of Hypocrites.

2. There is another sort that go far beyond these: and those are Goats, so called, Mat. 25.32, 33. and these are clean beasts, such as chew the cud, meditate upon ordinances; and they divide the hoof; they live both in a ge­neral, 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 do they fall short of the nature of Sheep? A difference [Page 35]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. 30.31. Agur reckoneth the Hee-Goat among the four things that are comly in go­ing.

2. 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, sheep-like frame, that attendeth unto the voice of the shepherd to be led up and down into fresh pastures: they at­tend upon their own ends, and will outshoot God in his own bow; 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 himself; and herein he will not be perswaded of his sin, and therefore walking along in crooked waies, the Lord led him forth with evil doers; he cometh at length to cleave un­to the sins of Jeroboam the son of Nebat, who made Israel to sin: notwithstanding you may receive 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 Idolarry, and all go forth to meet the Bridegroom; and yet they are foo­lish, and never shall you make them wise, to be all for Christ, in him, and from him, only hearing and obeying his voice.

3. They are of a rankish nature all of them, specially the old Goats will have an unsavou­ry relish, far from the pleasant sweetness that is in a Sheep; and herein hypocrites are greatly different from the Sheep of Christ; and many times also they do push with the shoulder the poor sheep of Christ, as the Prophet speaketh, Ezek. 34.21. And they mar the pastures with their feet, and will be at length mudling the fair waters of the Sanctuary also: And in their best sanctification they fall far short of a sheep­like frame of spirit, diligently to hear the voice of the shepherd; this will not be found in the sanctification of the best hypocrite un­der heaven; they may go far, and yet at length fall away: this is no Arminianism, but if you search the Scriptures diligently, you will finde these things to be true. But such instances deceive the Arminians.

There is a fourth Difference between the Co­venant of Works and of Grace in re [...]pect of the Mediator: Diff. 4. Gal. 3.19. The Law was given and ordained by Angels in the hand of a Media­tor; Moses was a mediator according to their Works; and this our Saviour telleth the Jews, Joh. 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 voice: but if they shall sin against him, he will overthrow them body and soul into the nethermost Hell. But now in the Covenant of Grace, Jesus Christ hath obtained a more ex­cellent ministery, to be the Mediator of a bet­ter Covenant, stablished upon better promises, [Page 37]Heb. 8.6. Thus we see in this first Use the difference between the Covenant of Works, and the Covenant of Grace.

I might (in the second place) from hence also gather an Argument against the whole Body of Arminianism; Use 2 for they look at no gift of God, but meerly upon the Faith, or Works of the creature foreseen: if you speak of Ele­ction, they tell you it is of Faith foreseen; if of Glory, it is upon condition of perseverance: but we see how contrary it is unto this truth of God; for he giveth himself first, before he giveth any thing else accompanying salva­tion: he gave us Christ in his eternal Coun­sel, before Election; and so doth he also in our Effectual calling; not Faith before Christ, to enable us to choose whether we will have him, or not have him: but he is God, and first giveth himself, and with himself, Faith, and so worketh our wils unto himself, not otherwise, leaving it to us to choose whether we will have him to be our God or no. Ma­ny things in Popery and Arminianssm, come to be confuted from hence; for in truth they hold forth no more but a Covenant of Works: and if we will not grant Faith and good Works to be the cause of all the blessed gifts of God, they will take it marvellously unkind­ly; but they were as good deliver unto us another Gospel.

This may also serve to teach the people of God to bear a gracious respect unto those that are under a Covenan tof Works, Ʋse 3 and not forthwith to condemn them, as if there were no hope of their salvation: for God never [Page 38]calleth any unto fellowship with himself in a Covenant of Grace, but ordinarily he first bringeth them into a Covenant of Works. The ignorant look to be saved by their good prayers, and by their good serving of God. After, God may terrifie and humble their souls with the sense of their palpable wickedness. Then they may reform and trust in their per­formances: and then God may burn up all such false confidence; Therefore those that are under a Covenant of Works, may belong unto the Lord, as well as thy self; pray for them therefore; Paul was under a Covenant of Works, Steven prayeth for him; and as most conceive, that prayer was effectual unto his Conversion, and Paul was as dear unto the Lord as Steven himself was. Men under a Cove­nant of Works, the Lord may bring them home unto himself, by dashing all their works in pie­ces, and shewing them the presidence of their spirit: and the Lord will also come and 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 belee­ved on Jesus Christ. Do not therefore censure any such, as to say there is no likelihood that they should ever come to have fellowship with Christ; for if the Lord make them to fall down before him, and to yeeld up their spirits unto the Lord in holy reverence, and fear, these have now received some fecret smoking affections (besides a Spirit of burning) which the Lord will not quench.

It may serve in the next place to clear up our judgements in sundry passages that do concern the Covenant of Grace, Use 4 by Answers unto these six Questions following.

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

First of all he giveth himself: the Father, Answ. and the Son, and the Holy Spirit; this is the Foundation; and if you shall lay Faith in the Foundation before these, the foundation will lie uneasily, and the spirit of a true Christian shall not lie long in peace; Christ must there­fore be first, and with him Faith cometh in to receive him: first he will make a Covenant with us, and put his holy Spirit within us, which worketh in us Faith, and Fear, that we never shall 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 degrees of Glory also, and in him right unto all the Promises of the Cove­nant; no other Foundation but him: take him first therefore, for he is the first thing given.

But whether doth not the Lord give us some saving preparations, before Jesus Christ? Object.

Reserving due honour to such gracious and precious Saints, as may be otherwise minded, Answ. I confess I do not discern, that the Lord wor­keth and giveth any saving preparation, in the heart, till he give union with Christ; for if the Lord do give any saving Qualification before Christ, then the soul may be in the state of salvation before Christ; and that seemeth to be prejudicial unto the Grace and Truth [Page 40]of Jesus Christ: for if there be no Name under heaven given, whereby we must be saved, but only Jesus Christ; nor his Name, but in a way of fellowship with him; then it seemeth to me apparently to 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, which burneth up carnal confidence in the Covenant of Abraham, and all their fruits of righteousness: here were indeed preparations for Christ, but these were not saving, they were still children of wrath; ye serpents, ye ge­neration of vipers, notwithstanding all this. Further, John did indeed dispense poverty of Spirit, unto which a saving Promise was made; but then Jesus Christ was there also; whether they knew it, or knew it not, that is not greatly material 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 gracious union with him; but for our first union, there are no steps unto that Altar, Exod. 20. ult. but Christ doth prepare his Ta­bernacle for himself to dwell in. This is in the first place for instruction, concerning what is the first gift which the Lord giveth unto the soul, before any work. He giveth spiri­tual union with his Son: this standeth firm from the tenor of the Covenant, and the nature of it.

2. Quest. In what order the Lord giveth the Co­venant, [Page 41]and the blessings of it: whether Faith before them, or those Blessings before Faith be able to apply them?

He doth give himself to work Faith, Answ. before Faith can be there; for it is the Fruit of the Spirit that Faith is wrought in the soul; Gal. 5.22. the Spirit is in the soul in which Faith (as a fruit) groweth; and this Faith doth receive the pre­sence of the Lord Jesus Christ himself by his Spirit; and it doth also receive Adoption, and Justification: but to be able actually to apply Christ, before we be in Christ, our first birth will not bear it; for a man is as passive in his Regeneration, as in his first Generation; on­ly the Lord giveth us his Spirit that doth unite us unto Christ, which is received by Faith, together with Adoption and Justifica­tion: and this is the true and native order of the Lords working.

3. Quest. Whether do we receive the Lord Jesus Christ in an absolute, or in a conditional Promise?

We know the Lord can convey himself in an Evangelical commandment, Answ. as well as in a promise; as we finde it, Isa. 41.12. Fear thou not, worm Jacob, I will help thee, &c. He can also convey himself in a [...]hreatning unto the Devil; as unto our first parents he did convey himself, wrapping up a promise in it, as Gen. 3.15. I will put e [...]nity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel: and from hence the Lord gave them to suck a sweet and comfortable promise of his Free Grace: and when the like is con­veyed [Page 42]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 himself, be absolute, or conditional. Faith uniting us to Christ, it is ever upon an absolute promise; or a condi­tion subsequent, not antecedent. If you will say it is a Promise to a Condition; What kinde of condition was it? There is no condi­tion before Faith; for then a man is out of the way of any gracious Blessing from hea­ven; no condition before it, 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 conditional, but upon an absolute Promise. If the Lord bear witness unto Justi­fication, it is either absolute, or to Faith. If he come to bear witness unto a mans Sanctifi­cation, then the Lord doth it from some work or other of his Grace in them; as unto Abra­ham, Gen. 22.12. By this I know that thou fearest me, seeing thou-hast not with-held thy Son, thine only Son. It is true indeed, after a mans Justification is born witness unto from Grace, or from Faith, then Sanctification and Justi­fication do mutually bear witness one to ano­ther: that is, when Justification is not whol­ly doubted of, but in part, then Sanctification is of use to witness; but not when Justifica­tion lieth wholly prostrate.

There is a fourth Question, which is as a [Page 43]further branch of the fourth Use; of which I would not speak, but that I might through the good hand of God, the better clear things, that we may not stumble in our expressions, nor in any office of brotherly love, in conference about the covenant of Grace and Works.

4. Quest. Forasmuch as you hear of a Sanctifica­tion under a Covenant of Works, it doth im­ply, that there is a Sanctification that is but transitory, and not everlasting, nor immortal; Whether then may a man evidence his union with Christ from his Sanctification?

I answer in four Propositions, Answ. that I might not leave any occasion of scruple or difference about what is held forth in our Congrega­tion; as being that which doth yeeld 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 revealed in the Doctrine of Free-grace, from the Scriptures of Truth.

That Sanctification according to the Law, Propos. 1 (that is to say, such a Sanctification as may be found in a Covenant of Works) is no evi­dence, or witness of our union with Christ. And I suppose there is no difference there. But though there be no difference in mens judgments in this; yet it is an easie thing for Christians to mistake their evidence upon this very ground, and as much upon this ground as any: For when Christians come to be really wrought upon, and finde themselves discouraged from sin, and so reform their lives, and give up themselves to obey the [Page 44]Word, and finde comfort therein, (and great consolation many times) in such a case as this Christians do much differ upon the point; and yet I do not know any of all the Teachers in this Countrey that withdraw their consents from this Doctrine, that such Sanctification as is wrought in hypocrites, though that it may reach to great improvements, yet it is no evidence of Justification at all. It hath been handled in another Congregation, (and I think 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 of the one from the other. Now though this do not tend to heal any difference in judgment; yet it is useful to heal a mis­prision of sanctification, that may be found in all hypocrites. Three things are to be at­tended unto in all Sanctification: As

• 1. From what Root it springeth.
• 2. By what Rule it is guided.
• 3. At what End it aimeth.

And commonly under some 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 witness) not to unsettle the well-grounded comfort of any soul: but if any man hath [Page 45]built upon an unsafe foundation, or hath built hay, or stubble; better it is to know it at first, whilest there is hope in Israel, then 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 go so close together, that you will say, it is not an easie matter to discern Justification by Sanctifica­tion.

1. For the Root of it: The soul having fel­lowship with Christ, by the Holy Ghost coming into the soul, and working Faith in Jesus Christ. This is the Root of all Christian Sanctification: Ezek. 36.27. I will put my Spirit within you, &c. And, he that is joyned to the Lord, is one Spirit, 1 Cor. 6.17. and for Faith, it is Faith that purifieth the heart, Act. 15.9. and, without Faith it is impossible to please God, Heb. 11.6. So that Faith must concurre unto the rootedness of our Sanctifi­cation in Christ. But the Apostle doth attri­bute both these Roots 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 our Christian Religion, vers. 1. A taste they had of it; 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 car­ried [Page 46]along by the Spirit: So likewise the Spi­rit of Bondage will marvellously prevail 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 Abisah did) that the Lord is with them, whilest they are with him: And as sometimes David said of himself, I beleeved, therefore I spake: So the Israelites also, (Psal. 106.12.) beleeved, and sang the praises of God, upon the Red-sea-shore, and yet were they but an hy­pocritical generation. And if Hypocrites may work miracles in the Name of Christ, (as they did, and expostulate with Christ about it, Mat. 7.22. Have we not prophesied in thy Name, and in thy Name cast out devils, and in thy Name done many wondersul works?) 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 in the thorny soyl for their want of root, or for their want of depth of earth; for the want of both which, the stony soyl was taxed: but look as it is with the bran [...]hes of a Vine, what depth of earth the root hath, they have it, being graffed into the Vine, though they be but [...], branches of the wilde Olive, and will bring forth but wilde Fruit: for though the branch of the wilde Olive be graffed into the fat Olive, and may flourish there; yet will it bring forth its own fruit; but in the root you will not finde a difference: yet there is a difference, but it is very hard to be di­scerned.

Yes, Object. (will you say) there is a plain diffe­rence; [Page 47]for an Hypocrite is ever full of himself, but a true Christian doth all in Faith: he seeketh God daily, and waiteth upon God daily; and these are not the waies of Hypo­crites.

Consider I pray you what the Word of the Lord holdeth forth as the Root of this Sancti­fication, Answ. and I will go no further then express Scriptures: Isa. 58.2. They seek me daily; and this is spoken of hypocritical Israelites: and for waiting, we often hear it spoken of the five foolish Virgins, they all went out to meet the Bridegroom, Mat. 25.1. though whilest he tarried long, they all fell asleep; 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 (in the same Scripture) this Israel had transgressed the Cove­nant, and cast off the thing that is good: And for a further act of Faith, which is a staying a mans self upon God; what saith the Text? Isa. 48.2. They stay themselves upon the God of Israel, (and yet these are obstinate; their neck as an iron sinew, and their brow as brass) but it was not in truth and uprightness; 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 bear witness unto Justification: and it will be a very hard case, yea much more difficult, when men cannot feel the presence of spiri­tual gifts, but want spiritual light: and when they do finde Faith in themselves, they will [Page 48]finde it in Hypocrites also, even Faith to seek the Lord, and Faith to wait upon him, and Faith to apply him, saying, My God; and Faith to stay upon the God of Israel: and yet these men do vanish away in hypocrisie. This Hy­pocrites may do: seeing therefore what easi­ness of error may befal Christians, whether this or that Grace may be of the right stamp, or no, it will behoove Christians to be wary; for even Eagle-eyed Christians will have much adoe so to discern 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 life in 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 this farther work in his own people, beyond what he work­eth upon others; though he melteth both, yet Hypocrites are melted as iron, which will return again to his hardness; but his own people are melted into flesh, which will never return to his hardness more; neither can they rest in any measure of softness, unto which they have attained, but still are carried to­wards Jesus Christ. So that the one is a Tem­porary Faith, and the other Persevereth; though both work in the Name of Jesus Christ, yet this difference will be found be­tween them; not only when Hypocrites come to be blasted, but even in the midst of their profession. As for the Faith of the Gospel of Jesus Christ, it is not president of his own power, but his strength lieth out of himself in [Page 49]Jesus Christ, whereas hypocrites and legal 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 Jesus Christ, & their work is at an end; and such strength they finde in themselves, that they do not fear but that they shall carry an end all their work in a safe course to Gods glory, and their own: where as the strongest Faith, even of the Thessalonians (whose Faith was such, as that none of all the Churches went before them) if it be not supplied, and strengthned, they know, and the Apostle Paul knoweth that it will warp; this may we see by comparing 1 Thes. 1.3. with chap. 3.2, 10. and the Faithful people of God, Isa. 26.12. acknowledge him to work all their works for them: and therefore as there is a real diffe­rence in the presence of the Spirit: so also in the work of Faith in hypocrites, and the chil­dren of God; for the one putteth confidence in himself, and the other in Jehovah. This is the first difference of Sanctification.

2. There is difference also in the Rule whereby they are guided: though both seek to the Word of God, and 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 strength and comfort that he hath in the word, as he will be ready to take it ill at Gods hand, if he finde not assistance from him, and acceptance before him. Now the other see their need they have of the Lord to maintain their strength and comfort for

them: this manner of affection we finde in David, when as the Lord had brought him and his people into a sweet frame and temper of spirit, to offer willingly towards the buil­ding of the Temple; what saith David now? doth he think this to be enough? No, no, But he prayeth to the Lord, 1 Chron. 29.18. O Lord God of Abraham, Isaac, and Israel, our Fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee: thus is he sensible, that these comforts and strength would soon fail them, and they should again wax barren and uncomfortable, if the Lord should not still keep them: and here is the nature of true strength and consolation in Christ; to look up unto the Lord to preserve and maintain it; and so he is still drawn nearer and nearer unto Jesus Christ. But now though both attend unto the Word, as their Rule of Sanctifica­tion, if you take it in the way in which the one and the other hold it forth, yet there is a great difference. Then shall I not be ashamed, when I have respect unto all thy commandments, Psal. 119.6. Here is a Rule: what may not Hypocrites walk according to this Rule? Tru­ly, they profess no less, and they think it is enough, if they have but a rule in their eye; and therefore under a spirit of Bondage they are confident, and say, Whatsoever the Lord commandeth us, we will hear it, and do it, Deut. 5.27. and what saith Balaam? Though Ba­lak would give me an house full of gold and sil­ver, I cannot go beyond the commandment of the Lord, Numb. 22.18. and yet he loved the [Page 51]wages of iniquity: and indeed those that un­dertake so much in their own strength, they come afterward to be weary of the Lord, and weary of his commandments; as Amos 8.5. When will the new Moon be gone, that we may sell corn? and the Sabbath, that we may set forth wheat? &c. and they say at last, It is in vain to serve God; and what profit is it that we have kept his ordinances? Mal. 3.14. These are but like washed Swine that will crop grass for a while in a fair pasture; but if you keep them long there, they will not delight in such manner of feeding, but will rather choose to go into the myre, and into a jakes; (that I may so speak with reverence to the Assembly) but as for Goats, they will delight in the com­mandments of the Lord, Isa. 58.2. They de­light to know my ways, and delight in approaching unto God: It is not a very hard thing unto them, nor grievous to keep solemn fasting-days together; they come willingly, they de­light to come, therefore the difference will hardly be discovered; and unless you be a Christian of a very clear discerning, you will not finde the difference.

But an Hypocrite will not delight in all Gods commandments: if you take Herod, Object. he will delight in John Baptists preaching, and re­form many things; but if it come to his not having his brother Philips wife, then put John into prison; and in the matter of Herodias, off with Johns head.

We see what hypocrites profess, Deut. 5.27. Answ. Whatsoever the Lord commandeth us, we will hear it, and do it. But you will say, Not always: [Page 52]It is true, a difference in time will grow; but whilest they hold forth universal obedience, how will the difference be discerned? Discer­ned it will be, when the Lord leadeth them forth with workers of iniquity; but many may be led on to their death before they can be discovered: and therefore what will the ser­vants of God say? I have seen hypocrites (to outward view) well rooted, and more comfor­table then I my self; and for zeal, and love, the Galatians would have plucked out their eyes to have done Paul good; they thought themselves blessed in his ministery, blessed souls they took themselves to be: whereas the dear servants of God are slow to see so much goodness in themselves, they see so much cor­ruption.

But you will say, Object. An hypocrite cannot aim at God as his last end, but will out-shoot God in his own bow; and at the highest, he seeketh no more but his own salvation, without respect unto the glory of God in it.

It is true, Answ. and in time will appear, that eve­ry hypocrite thinketh to out-reach God in all the gifts that he hath received: but in the mean while, it is much that an hypocrite will do; and so much, that a poor Christian will be put to much exercise, to finde a difference between himself and them: Jehu did not on­ly think that he had zeal for the Lord, as he said, Come see my zeal for the Lord of Hosts; but good Jonadab likewise did so perswade himself, and therefore did readily joyn with him in his reformation; and when he proclai­med a sacrifice for Baal, he thought that Jehu [Page 53]would do no harm to himself in the Tem­ple of Baal. Thus therefore sometimes it cometh to passe; because an hypocrite may for a long time finde all his own ends attai­ned in seeking the glory of God, as Jehu did: but, but in conclusion, when a man, and his own honour must part; then either he must hold to his own glory, or else he must neglect it, and keep him close to the honour of God: but in the mean time, what can I tell, but that I may shake hands with, and bid farewell unto Gods glory, when his and mine lie at stake together?

But may not a man perceive a plain diffe­rence, when it cometh to persecution? Object.

No, Answ. persecution will not clear the diffe­rence. For though the stony ground indeed fell off upon point of persecution, yet the thor­ny soyl did not so. Many Papists have died for their Religion; and how much more then may some hypocrite do it for the Truth? yea, even give his body to be burned; and yet want Jesus Christ, and everlasting salvation by him, 1 Cor. 13.3. Now when a poor Chri­stian cometh, and seeth how much such an one doth magnifie God both in doing, and suf­fering, and yet falleth away; It maketh him conclude, Surely I also shall at length turn away from the Lord. So that whether you look at the Root, or Rule, or Scope, and bent of holiness, an hypocrite will carry all things in so fair a way, that you shall hardly discover him to his very death; and when a Christian cometh to measure his own Sanctification by this mans sanctification, he will verily think [Page 54]the one to be as light as the other; and un­less it be one that hath his wits well exerci­sed, marvelous much adoe he hath to clear himself in such a point as this. There be that think there is no reality in hypocritical san­ctification; but certainly it is a real work, the gifts be real, though common Graces; and not meer counterfeit pretences: there are in­deed some that do meerly pretend, and do but outwardly make fair weather in their profes­sion: but (beleeve it) it is not so in all hy­pocrites, there is a real work in some, Heb. 6.4, 5. They are enlightned, and have tasted of the heavenly gift, and are made partakers of the ho­ly Ghost, &c. these things are real, and not imaginary: God casting in their own ends, and their own glory in their way; the servants of God have given them the right hand of fellowship; and so long they have held out, that it was never known when they did apo­state: yea, and so glorious may this common Sanctification be, that it may dazle the eyes of the best of Gods children, and especially of poor Christians, and almost discourage them, when they see such to fall away. This very point hath been one principal root of Armi­nianism; as another is, that men receive Christ by their own Free-will: they are able to prove, that there is not only a pretence in hypocrites, but a real work; and so indeed the Scripture doth call it Sanctification, Heb. 19.29. now hereupon they do beleeve, that the very best of all the servants of God may de­part from, and forsake their Justifying Faith: but there in they shew the bleat of a Goat; in [Page 55]so saying they condemn the generation of the Righteous. It is true, that the best of their righteousness may dye; for they have known no more but the way of works. Thus much for the first Proposition.

That true Christian Sanctification, Propos. 2 (which is a work of Faith) is many times dark to a sincere Christian; it is generally granted to be so, in the first conversion, and in time of Tempta­tion, and desertion; as also when a man looketh at the Majesty, and Purity, and Glory of God: Wo is me, for I am unclean (saith the Prophet Esay) at such a time: there is so much power of flesh even in spiritual Chri­stians, specially in young Christians, so much power in their lusts, and in their passions, as will put their best friends to a stand, what to think of them, and much more themselves, when as they come to be pressed with the power of their corruptions, specially when they com­pare with such Hypocrites, as run along with more freedom of spirit then themselves; for sometimes their corruptions do less appear, and they are more free from temptations; and not exposed to such sinful courses, as some­times true-hearted Christians are subject un­to: so a poor Christian is discouraged, and an hypocrite is imboldened, seeing himself more sanctified in the outward view then the other.

That the true sanctification of a sincere Chri­stian is not discerned by him, Propos. 3 nor is indeed discer­nable, until he first discern his Justifying Faith. A double ground of it, and so leave it to your Christian disquisition, and search; they are [Page 56]both taken from the necessity of Faith, both to the acceptance of a mans person, and of his work: there is a necessity of the activeness of Faith in a mans sanctification: The Lord had respect to Abel, and to his offering, Gen. 4.4. a mans person must be first accepted, otherwise all his work will not go beyond the work of a legal Christian, and without Faith it is impos­sible to please God: no acceptance therefore without faith. It is also necessary to the per­formance of all spiritual and holy duties: for all sanctification is from that faith which Christ doth convey into the soul: Now if the just man live by his Faith, whether it be the life of sanctification, or consolation; then no Christian can discern his sanctification to be lively, but he must discern his faith living in it; he must see his faith, deriving strength, and grace, and life from Christ, or else he can­not approve his sanctification to be the Sancti­fication of the Gospel: for as there can be no true Sanctification, unless there be Faith whereby the person is accepted, and whereby life is received to act in all sanctification; so there can be no knowledge of Sanctification, but there must be knowledge of Faith, where­by a mans person is accepted, and whereby strength is conveyed to Sanctification: for if a poor soul be doubtful of his acceptance with the Lord, he is where he was, notwithstan­ding his Sanctification, and wanteth comfort; for this doubt remaineth, whether he be ac­cepted, or no; which (until the Lord do mani­fest a mans Faith unto him by the revelation of the holy Ghost) he is still at a loss in: for [Page 57]though true Sanctification be an evidence of Justification, yet it self must be first evident. Thus we see by this third Proposition, that a further light is required to the sight of San­ctification.

Notwithstanding this neer resemblance between legal and Evangelical holiness, Propos. 4 yet there is a real difference between them: and such a diffe­rence as is discernable to Christians, whose wits are exercised in the waies of the spirit and Word of God; and is discerned by the Revelation or manifestation of the Spirit of God, both of the state and work of good Christians: and that ordina­rily also; for I would not count it extraor­dinary, being that which the Lord by his Spi­rit doth reveal unto his people. A real diffe­rence there is, both in the root, and in the rule, and in the scope which they aim at; and so it will appear to be at the last day: Mat. 2.23. Depart from me (saith Christ) you wor­kers of iniquity, I never knew you: though they came and told him that they wrought by Faith in him: indeed they stood in some re­lation to him, but not as members to the head, only as branches to the vine, which may be cut off, and yet the vine not maimed; but if the members should be cut off, any one from the other, then is the body maimed, and Christ will not suffer his body to be maimed: but take you never so many branches from the vine, and it is not maimed, but will bring forth the more fruit: if therefore there be no more fellowship between Christ and a Chri­stian, then between the branches and the vine, you may take them away, and yet not [Page 58]hurt the vine. But wherein should this rela­tion stand? It is very hard to conceive; in so much that those who have been most exact, and diligent to enquire into it, have profes­sed that it is Angels work; very hard it is so to distinguish them from Gods own children, as not to discomfort poor Christians, nor to imbolden hypocrites; we must be tender there­fore, that the least of Gods children may not want their bread: Better leave 99. sheep, then that one poor stray sheep should not be sought after; and better an hundred hypo­crites perish, then that one poor Christian should want his portion; and yet it is not meet that hypocrites should wallow themselves in the fellowship of the Saints, and alwaies bless themselves in their carnal condition. If you shal ask a difference in the Root: both of them are partakers of the Holy Ghost; Hypocrites may have a taste, and a poor Christian will fear that his best fellowship with Christ is but a taste, and that manifold experience maketh good. Wherein then lieth the difference? doth the Spirit of God leave the heart of an hypocrite stony, and unmelted? It is so indeed with the stony, but not with the thorny soyl; for the hearts of some hypocrites are melted as iron stones; they may come to melt about their own estates through fear and sorrow: and so all those melt that want not depth of earth, as the thorny soyl did not: but minde you, they will grow hard again, as iron, or lead will do, after it hath been melted. Now look at the Spirit of God when he cometh to work ef­fectually, and he doth not only melt the heart, [Page 59]but taketh away the heart of stone, and giveth an heart of flesh; for it is not enough to break a stone, it will be a stone though it be broken; but when the Lord changeth it into flesh, then it will be hard no more; but though a man may have many temptations, yet the Lord will keep his heart soft for ever. This is the first difference between hypocrites and Gods own servants in the root; though both may work in the Name of Christ; yet as the one is temporary, and the other persevereth: so this difference you shall finde between common and sincere Christians; and that not only when legal Christians are blasted of God, but even then when they do most flourish in their profession. The true Faith of the Gospel of Jesus Christ is never president of his own strength, but goeth out of himself, and is de­pendent on Jesus Christ: whereas the legal Christian is confident in his Faith, that he can make use of it to these and these ends which are before him. He thinketh there is no more needful, but to look up unto Christ; and so his work is done: whereas take you the strongest Faith of the Thessalonians, who were grown to such height, that none of the Churches were before them; yet the Apostle doth not think their Faith strong enough, but prayeth for the supplying of something that is lacking in their Faith: otherwise, when it is at the best it will warp; whereas one that hath but a temporary Faith, he is confident in the strength of that Faith, insomuch that he doth not fear but to carry an end his profes­sion in a safe course to Gods glory, and his [Page 60]own: thus we see there is a real difference between the presence and work of the Spirit in an hypocrite, and in a childe of God: in par­ticular, we see there is a difference in the Faith which is given unto both of them; the one hath confidence in himself, the other in Je­hovah, Isa. 26.12, 13. This is the first Diffe­rence in the Root of their profession.

2. There is difference also in the Rule by which they walk: though both seek to the Word, and delight in that, you shall not dif­ference them there; yet this difference you shall finde in their apprehensions; the one is confident of his comfort that he hath in the Word, the other seeth need that the Lord should maintain his comfort for him, 1 Chro. 29.18. David prayeth thus: O Lord God of Abraham, Isaac, and Israel, our Fathers, keep this for ever in the thoughts of the hearts of thy people, and prepare their hearts unto thee. As being sensible that this their comfortable frame of spirit would soon fail them, and they would quickly grow listless unto such spiritual work, as then they had been about: & this is the na­ture of true consolation in Jesus Christ, it ma­keth a man to have recourse unto the Author of it, to preserve it. Now though both attend unto the Word, yet here they differ: The one hath enough if he can see the Rule, like to the Israelites, Deut. 5.27. All that the Lord our God shall speak unto thee, we will hear it, and do it: they have enough if they have the Rule: but a Christian attending rightly unto his rule, findeth it far off from him to walk accor­ding to it; unless the Lord be pleased so to set [Page 61]it home unto him, as that by his power he may be carried an end in obedience unto it: for though he know, and see his Rule, yet he wanteth some body to rule his heart, accor­ding to his Rule; otherwise, though the Rule be straight, his walking will be crooked; as a childe will write crookedly, though his line be straight: so a Christian man is sensible how his feet and hands will shake, when he cometh to walk or do any thing by a rule; therefore he doth wholly look unto Christ, as being sensible of his own inability, unless he finde help and strength from him.

3. There is difference between hypocrites and Gods people in the scope and end which they aim at: though both aim at the glory of God, yet both cannot attain to this, to make the glory of God their last end; but the one of these do secretly winde about to their own glory in the end: as Jehu doth, 2 King. 10.16. Come, see my zeal that I have for the Lord: but he bringeth about his own glory by it, and here is the main deceit of the work: he seeketh the glory of God in himself, and in his own hand; whereas the principal care of Gods own people is, and [...]ught to be, the glory of God in Jesus Christ: but the other, his chief care is to have it seen that God is glorified by his hand; Come, see the zeal that I have.

You will say, Object. Is it not a great glory unto God to be glorified by my hand?

Yes brother; Answ. but there is a great deceit in it: for many a man will work much, so far as his own glory is wrapped up in his actions, and like it well so long as God may be glorified in [Page 62]him: but all this while he wanteth those sin­gle affections after the glory of God for Gods sake. But how then should a man seek to promote the glory of God? If it be the glory of God in the face of Jesus Christ, which a man seeketh after, he will then rejoyce as much that God may be glorified by his brother, as by himself; and that is the spirit of a true Israelite indeed: so that the name of Christ may be magnified, it's no matter by whom; I therein rejoyce, yea, and will rejoyce, saith the blessed Apostle, Phil. 1.18. If any man there­fore aimeth at Gods glory then only, when it may be an honour to his profession, no thank to you brother for that; much close work may be found, so long as both are carried an end together: but if when I hear that my brother glorifieth God, I could have wished that such a thing had been done or spoken by me; and it is the worse because it is not done by my hand: if that, which is the rich goodness of God to my brother, be not my rejoycing, it is because of the Core of hypocrisie in my heart. Thus have we seen particularly the difference between Legal and Evangelical holiness.

We proceed still in this fourth Use, to a fifth Question

If Jesus Christ be the first Gift that is given to the children of God, before he giveth right unto Promises, or to me to challenge pro­mises, yea, before he giveth me any other gifts of his saving grace; then any soul may ask this Question:

Of what use are promises, Quest. if they be not to bring me to Christ? yea specially, to what [Page 63]end are conditional promises made (that is to say, Promises to such and such Qualifications) if I may not take a Promise in the one hand, and a Qualification in the other hand, and bring them both to God, and lay hold upon Christ with both hands, in the strength of this Pro­mise made to this Qualification? Thus ari­seth the Question, if God give Jesus Christ first, before any other blessing; as we read before, To Abraham and to his Seed were the Promises made, (he meaneth unto Christ) and all the Promises are in him Yea, and in him, Amen: no having of Promises therefore before Christ: to what purpose are they given then, if not to bring me unto Christ? It is a point needful to be known, because we read promises in Scri­pture daily: and certainly great use is to be made of them; and if we shall make no other use of them, but to bring us unto Christ; and God hath not sanctified them unto that end; then we shall take them all in vain, and the Name of God that is called upon them.

There is a threefold use of Promises in Scri­pture, to wit, 1. Before union with Christ: Answ. 2. In union with Christ: 3. After union with him.

Before union with Christ, Benefit 1 there is a threefold use of Promises.

1. They are of use for Doctrine, to teach all the people of God what great and glorious things are laid up in Jesus Christ, even the unsearchable riches of Christ, Eph. 3.8. and this all the Promises of God do hold forth: if the Lord promise to be your Father, your Hus­band, your Shepherd, your Head, your Root; [Page 64]if he promise to be any other blessing in the world to you; what ever promise you read, or hear, the Lord sheweth you by it, the un­searchable riches of Jesus Christ; and that is no vain use of Promises, for a man to know by them the great good things that are treasured up in Jesus Christ by the Father: therefore they are called great and precious promises, 2 Pet. 1.4. Why so? because they declare the great and precious priviledges and blessings in Jesus Christ: therefore it is that the Lord will have all his people to look at him in his Word, and Promises, and to know what great good he hath in store for all them that trust in him, and seek after him in Jesus Christ. Thus all the promises of Grace declare his excel­lency, as Cant. 5.10. My beloved is white and ruddy, the chiefest among ten thousand: so do all the Promises declare him to be a plentiful Sa­viour, and a mighty Redeemer of all his people.

2. As they are of use for Doctrine, so for instruction: it is good for the honour of God, to know them; but instruction is a further thing, and distinct from Doctrine, 2 Tim. 3.16. by instruction men are taught not only what to know, but what to do; to know, and see whither they should resort for the enjoyment of all those precious blessings that God hath laid up in Jesus Christ; and this is a precious use of the promises, that by them the soul should be thus instructed whither to go for life and salvation: such instruction we finde, Isa. 45.22. Look unto me, and be ye saved, all ye ends of the earth: here is a direction to me [Page 65]before I look, whither to look; I do not one­ly see great things, and so vanish away, but I am directed to look, and be saved thus are we taught of God likewise by his blessed Apo­stle, Acts 2.38, 39. Repent, and be baptised in­to the name of Jesus Christ, for the Remission of sins: for the Promise is unto you, and to your Children, and to as many as the Lord our God shall call: thus are we taught by the Promises, whither to look for life and salvation.

3. The Promises serve also for exhortation; as the Scripture last alleadged holdeth forth: for so many blessings as you see propounded in the Promises, so many invitations are there to perswade, and provoke mens Souls to come unto Jesus Christ; as old Jacob sometimes pro­voked his sons, saying, Why stand ye gazing one upon another? behold, I have heard that there is corn in Egypt, &c. Gen. 42.1, 2. so saith the Lord to the sons of men in his Promises; Why stand you gazing in the want of this and that blessing? is there not pardon of sin, and all manner of blessings in Jesus Christ? thus is the Soul exhorted not onely to look for mercy, but not to rest till he may enjoy it. Though it be not the Promises that can by their own power (without the Spirit) carry men an end: yet this is the end to which God giveth them, to stirre up the Sons of men, not to rest in beholding the good things in the Pro­mises, but to exhort them to provoke themselves and one another to look after the Lord: thus did the Apostle Peter exhort the Jews, and testified to them of the free grace of God in his Promises, Acts [...].40. and [Page 66]indeed, the promises in themselves are strong grounds of Exhortation, to stirre up the spi­rits of all Gods people to look to Jesus Christ, and to come unto him, in whom such abun­dance of rich grace is laid up. Thus do the promises of God furnish both Ministers and People, with Doctrine, with Instruction, and with Exhortation in their kinde.

Now there is a threefold effect that they have in some of all sorts, good and bad, that live in the bosome of the Church.

1. They have a power of Illumination: they will enlighten the mindes even of Hypocrites, and men that are endued with no more but common gifts, as well as the people of God: of such the Apostle speaketh, Heb. 6.4. who were once enlightned, &c. and had tasted of the good word of God.

2. When not onely enlighting, but a se­cond thing is expressed, An Hypocrite may have a Taste of Jesus Christ in the Promises, and be so affected with him, that he doth de­spise all other things in comparison of him, so as that he cometh to resolve for his part never to forgo him; and hath so much confidence in God, that he saith with Haman, Whom will the King delight to honour more then my self? and this illumination, he taketh to be a strong and effectual conversion unto the Lord.

3. The Promises have a work of Convicti­on upon the Soul: if any man refuse, and de­spise them, they leave him unexcusable, Prov. 1.24, 25, 26. &c. Because I have called, and ye have refused: I have stretched out my hand, [Page 67]and no man regarded: but you have set at nought all my Counsels, and would none of my reproof: I will laugh at your calamity, &c. thus is their bloud justly upon their own head, that re­fuse and despise his Promises, and they ag­gravate their condemnation another day: and to this end the Apostle maketh use of a pre­cious Promise of God, Acts 13.38, 39, 40, 41. Be it known unto you men and brethren, that through this man is preached unto you forgivenesse of sins: and by him all that believe are justified from all things, from which you could not be justified by the Law of Moses: beware therefore, lest that come upon you which is spoken of by the Pro­phets: Behold, you despisers, wonder, and perish, &c. A strange Application of such a gracious Promise; a sign, there is a power in the Pro­mises even unto this end. Thus we see there is a marvelous gracious use of Promises be­fore Union with Christ, as to help Ministers and people with matter of Doctrine, and In­struction, and Exhortation, so also to awaken men unto Illumination, and Affection, and Con­viction, and to seal them up unto everlasting destruction if they turn their backs upon them.

As the Promises are of use before our Union with Christ: Ben. 2 so In our Union with him they are of great use; for when the Lord giveth himself to the Soul, he doth it in a promise: He cometh unto the Soul riding (as it were) upon the Chariot of a Promise, and begetteth faith in the Soul by the Promise, or some such word of grace as is equipollent to a promise, Ezek. 37.11. whereby we receive Jesus Christ, [Page 68]though before him we can have no Promise, yet in a Promise we do receive him. This is the ve­ry first stroke of closing with Jesus Christ; he giveth himself, and we take him as he offereth himself, even in a Promise: such a like Dispen­sation of himself we read of, Acts 3.25, 26. Ye are the Children of the Prophets, and of the Co­venant which God made with our fathers, say­ing unto Abraham, And in thy seed shall all the Nations of the earth be blessed: unto you first, God having raised up his Son Jesus, sent him to besse you, in turning away every one of you from his iniquities: Here is Christ offered in a Pro­mise of free grace, without any previous, gra­cious qualification mentioned. Howbeit, ma­ny of them that heard the word, believed, and the number of the men was about 5000: about 3000 of them believed before; so that here are 2000 that believe upon this gracious Pro­mise: the Lord Christ is offered to them, and they receive him by faith. Thus we see that Promises are not vain things, but there are great use of them; before our Union, all Pro­mises are of excellent use, as also In our Union.

3. After our Union with Christ, they are of abundant use [...]: They were of use before we were in Christ, for Doctrine, and for Instruction, and for Exhortation: but now they are of more efficacy in the same kinde, and

1. They serve for Doctrine, to teach us, that there is not onely free grace in Christ, but there are gifts of grace in Jesus Christ, and all the Treasures of the good things of God are in him, and all the blessings of the promises [Page 69]made unto qualifications are laid up in him also.

2. They serve for instruction, to direct us whither to look for qualifications, and the blessings Promised unto them; namely, to the Lord Jesus Christ, to receive the blessing through him, and the qualification by the same hand: for they are first fulfilled in him; there is no good Condition, but it is found in Jesus Christ, no blessing belonging thereunto, but it is found in Christ also; in him therefore they are to be sought for: so that though a poor Soul see himself wretched, and blinde, and naked, yet he hath an husband in whom all riches is laid up: this he is taught to know by the Promise, and directed also to go to Je­sus Christ, that enjoying him, he may enjoy all good things in him.

3. They are of use to stirre up unto prayer: for now, I see, that all these good things are in Christ, and in him they must be enjoyed, if they be enjoyed at all; hereupon the Soul is set awork (the holy Ghost concurring there­with) to consider, Is there so much grace in Christ, and in him abundantly? hath the Lord made so many gracious Promises unto such and such gracious qualifications? whither then should I go either for the one, or for the other, but unto Christ, that he may work in us a spirit of faith, of love, and of a sound mind, and what else soever we stand in need of?

4. They are of use to help us to know our spiritual state, and means to discern thereof: All these qualifications to which the Promises are made, are fruits of the Spirit, and will [Page 70]more or lesse declare unto you your sancti­fied state; which is a marvellous blessing: up­on the promises made unto such conditions, the Lord stirreth up the hearts of his people to seek for such conditions, to which the pro­mises are made; and when the Lord hath gi­ven us them, he then openeth our hearts to see what he hath given us, and so to discern our sanctified estate: Now I know that thou fear­est God, seeing thou hast not withheld thy Son, thine onely Son from me; so the Lord said to A­braham, Gen. 22.12. wherein he bare witnesse to his work; and this doth fill Abraham with strong Consolation, together with the oath of God unto him: for now the Lord doth not onely know it, but causeth him to know it also: so that if the Lord do but breath in such a fruit of the Spirit, if he doth but give power to the Soul to do such a work unto which the promise is made, and do make it appear unto the Soul to be indeed such, by the revelation of his own blessed Spirit, then doth the Lord fill the soul with consolation, Psal. 9.18. The patient expectation of the meek shall not perish for ever: when the poor soul is meekned by Gods hand, and the Lord letteth him so dis­cern it, that now he quietly resteth upon the Lord, now the Spirit of God doth help David along to be supported with some stay: and be­sides, the waiting of a Christian upon him, who hath made the promises, doth make him yet more patient and hopefull: and this is a fourth use of conditional promises.

5. They are of use to work all these quali­fications in us, to which the blessings are pro­mised: [Page 71] By the exceeding precious promises we are made partakers of the Divine nature, 2 Pet. 1.4. and this is no small work, or use of these pro­mises, that from them should spring all our gracious qualifications; for the Lord having promised such blessings in them, these pro­mises being received and enjoyed, and medi­tated on by us, we beholding them, and the glo­ry of the Lord Jesus in them, are changed into the same image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. this great power there is in the promises to help an end the work of God in the soul of a Christian: so that, though they were never given to bring us to Christ, yet to this end they were given, to work all those qualifications in us to which the blessings are promised.

6. They are of use to provoke and stirre up Christians to all such duties to which bles­sings are promised; they stirre them up effe­ctually: The Lord maketh a Promise, 2 Cor. 6.17, 18. that such as touch no unclean thing, he will receive them, and be a father to them, and they shall be his sons. And mark what use the Apostle maketh of this conditional promise, chap. 7.1. Having therefore these promises (dear­ly beloved) let us cleanse our selves from all fil­thinesse of the flesh and spirit, perfecting holinesse in the fear of God. Implying, that the having of these promises stirreth up Gods people unto duties, and the Lord is wont to breath in them, and so to set forward the work of cleansing in the hearts and wayes of his servants.

7. They are of use further, to strengthen faith; for the Lord that hath made such pro­mises [Page 72]will accomplish them for his servants, Genes. 32.9, 10. Jacob there putteth the Lord in minde of his promise, and saith, O God of my fa­ther Abraham, & God of my father Isaac, and the Lord, which said unto me, Return unto thy Coun­trey, and to thy kindred, and I will deal well with thee: and he was now returned according to the appointment of God; but what now doth he plead the condition? minde in the next words: I am not worthy of the least of all the mercies, and of all the truth which thou hast shewed unto thy ser­vant: Yet now, though hepleadeth not any worth at all, yet seeing the Lord hath promised such a mercy to him, he prayeth for it, vers. 11. De­liver me I pray thee from the hand of my brother: thus his faith is strengthened, though he doth not plead his worthinesse to receive mercy. So also do absolute promises strengthen faith, and the prayer of faith, 2 Sam. 7.13.14. &c. the Lord there promiseth David that he would build him an house, and that he would not take his mercy from his Children; this stirreth up, and strengtheneth the faith of David, vers. 28, 29. Now, O Lord, thou art that God, and thy words be true, and thou hast promised this goodnesse unto thy servant; therefore now let it please thee to blesse the house of thy servant, &c. this well ordered and sure Covenant of God was all his stay, and all his salvation, though his house was not so with God, 2 Sam 23.5. So when the Lord promiseth to heal the back-slidings of his people, Hosea 14.4. their hearts are strengthened to come unto the Lord, and to say, O Lord, thy words are true, let it please thee to heal the back-slidings of thy servants. [Page 73]Thus by the promises of God, the faith and faithfull prayers of Gods servants are both of them strengthned together.

Now let me further say thus much, Let us rightly discerne what use to make of the prin­cipal part of the Scriptures; take heed you do not close with promises before you have Jesus Christ, specially take heed you make not use of promises to a qualification to give you your part in Jesus Christ, neither be taken aside to make account that the Lord did give you him­self gratiously in a conditional promise; for these are aberrations from the Covenant of Grace: Consider therefore well what the Pro­mises be, and what use the Lord would have us to make of them: It is not for a woman to take her husbands inheritance before she take his person; and you know that all the bles­sings, and all the promises are (as it were) the Inheritance of the Lord Jesus, given unto him, and to no other, but in his name; and therefore there is not any Soul under Heaven that can challenge his right in Christ at the first by any promise, till Christ first be given: if you know that you are in Christ, you may then know that the promises are yours, other­wise you shall not be able to know your right in Christ by your right in the promises; and therefore do not turn them upside down be­yond the scope and intendment of the Cove­nant of Grace: we may take occasion by them to admire the goodnesse and grace of God, as David did, Psal. 31.19. O how great is thy goodnesse, which thou hast laid up for them that fear thee! thus ought we to consider of them, [Page 74]and whither to look that we might enjoy them, and the blessings in them: If you shall say, We have been converted, and we have had gratious changes wrought within us; be not deceived: such work may reach no far­ther then conviction, and you may come at the last to turn your backs upon Jesus Christ. Consider therefore, did ever the Lord give himself to be one with you? whensoever the Lord doth strike up the bond of Union, it is in an absolute, and free-promise of his grace. Trust not therefore unto every leaning of your Souls upon conditional promises; for so you may build upon a Covenant made upon a work, and in the end you, and your Cove­venant will fail together: but when you read how the Lord hath made such promises to such and such qualifications, then consider that those things are indeed requisite to be found in you; but who is there in heaven, or earth that is able to work them in you? there is none but Jesus Christ; and unlesse you have him to be in you, you cannot have any of these things wrought in you. But, will a poor Soul say, I am not able to reach the Lord Je­sus Christ, therefore all the promises of the Gospel do fall heavy upon a man, and he seeth that they are too burdensome, and weighty for him; he doth not say, Here is the qualification, and here is the blessing pro­mised to it, and therefore I will take it to my self, but one that is taught of God, doth forthwith go, and pray unto God, that he will set him in the way of those blessings, and that so he will make him partaker of them; [Page 75]he prayeth that God will give him his Son, and that he will adorne him with his grace, as a bride of Jesus Christ. Thus while the soul looketh towards Jesus Christ, and grace in him, the Lord doth secretly transform him into the image of Christ, by working such qualifications in him, and then beareth wit­nesse to that sanctification which is wrought in his heart, thereby inlarging his soul with strong consolation in Jesus Christ: and in the same way it is that the Lord doth strengthen the faith of his people to believe that all those things which God hath promised are accomplished in Jesus Christ, and the Law ful­filled in me so farre as Christ is in me; and therefore I come unto God in prayer to make good those promises unto me in a right way, which would have been preposterously ap­plied before Christ was given. And this may serve for answer unto this fifth question.

We come now unto a sixth question. Quest. 6 If the Lord do give himself first in the Covenant of his Grace, this may then be a doubt, and a question in a Christian soul; If God gives himself before any blessing, before any pro­mise in order of nature (though he giveth him­self alwayes in a promise) or in a word that is equivalent to a promise, as Cant. 5.9, 16. ch. 6.1. if we cannot claim any blessing from God at the first in any conditional promise, therefore not by any condition in our selves, but as we received all things from God, so we claim all things from God in Jesus Christ, and so do first seek for him, and for all things in him: If thus, to what use then serveth the Law [Page 76]of God, which requireth such and such condi­tions in us? do we not abrogate the Law, and make it of none effect, and root it out from ha­ving any power over Christians? And truely, some under pretence of the Covenant of Grace, have thought it altogether bootlesse to bind Christians unto the Law of God, and to look at it as any part of the direction of their course: because this is an imputation usu­ally reflected upon the Covenant of Grace, let us consider therefore, and enquire to what use serveth the Law of God, if God give himself first unto his people in the Covenant of his Grace?

Though the Lord giveth himself freely to the soul, Answ. and his Son, and all the blessings of the Covenant of Grace, without respect unto any work of the Law, yet the Law is of special and notable use unto all the sons of men, both unto them which are not yet brought home unto God by converting grace, and also to those that are regenerate in Jesus Christ. The Apostle Paul did observe that the que­stion would arise upon the Doctrine of the Covenant of Grace, Gal. 3.16, 17, 18. for if the blessing of Abraham cometh upon the people of God by Jesus Christ; to what end then serveth the Law, which came 430 after? it cannot dis­annul to make the promise of God of none effect: to what end then serveth it? some say it is of no use, others say that it is of such use, that they had rather renounce the Covenant of Grace then it: but the answer is, It is of espe­cial use both unto spiritual, and carnal men.

First, unto carnal men, and they are of two sorts; some belong unto the election of grace, [Page 77]though they he not yet called; others are not written in the Lambs books of life, but will in the end finally perish: and yet the Law is of use unto both sorts of them.

1. For those that are the elect of God, it is of use unto them, to aggravate their sin, and to multiply it unto them as it were, that is to say, to aggravate the apprehension of the hainousnesse of sin upon their consciences, and to set home the burden of their sins unto their souls, thereby to drive them to feel their great need of the Lord Jesus Christ, whom otherwise they should for ever have despised. Thus the Apostle answereth in the place fore­named, The Law was added because of trans­gressions: that they might clearly appear, and be aggravated thereby; that a man might plainly discern how be hath made himself liable unto the wrath of God, by so manifold breaches of so many Commandments in one kinde or other: the Law giveth clear know­ledge of sin, and so much the more doth it set on the weight of it upon the conscience, working fear in the heart, Rom. 8.15. and hence it is that the Apostle telleth us, Gal. 3.24. that the Law was our School-master to Christ; as a School-master driveth his Scholar through fear unto this or that duty: so the Law of God driveth the soul through fear unto Jesus Christ; not that it doth reveal Christ a Saviour and Redeemer of free grace, but the soul being once brought down under the sence of sin by the terrours of the Law, will readily and diligently hearken unto the news of Christ a Saviour: for being once made sen­sible [Page 78]of his own inability to redeem himself, and unworthinesse to be redeemed from the wrath of God, now is the Soul fitted to hear the voyce of the Gospel, now is the news of Jesus Christ beautifull, and glad tidings: and of this use is the Law unto the Elect of God, before they come under the Covenant of the Grace of God.

2. But of what use is the Law unto other men? Answ. First, In regard of disobedience it is of use unto them, and 2. the obedience to it is of use,

1. In regard of disobedience: for if men had not known sin, it had been some pretence, though they had committed sin; but when men have the knowledge of the Law, and yet commit sin willingly, now they have no Cloak for their sin, Rom. 1. vers. 21. compared with 32. where the Apostle speaketh of the great sin of the Gentiles, and much more of the Jews, who though they knew God, and the judge­ment of God, and that they which commit such wickednesse are worthy of death, yet not onely do the same, but have pleasure in them that do them. When a man shall not onely do such wicked­nesse, but blesse himself in it, this aggra­vateth a mans condemnation: if men will not come unto Jesus Christ that they might have life, Joh. 5.40. what saith our Saviour in such a case? vers. 54. Do not think that I will accuse you to the Father, there is one that accuseth you, even Moses in whom you trust; Moses will judge all those that please themselves in wicked­nesse, and will not turn to the Lord Jesus Christ: thus there is use of the Law unto dis­obedient [Page 79]persons, their disobedience will leave them without excuse when they sin against their consciences, & against the means which the Lord hath administred unto them: for though the Lord never gave them such grace as did accompany salvation, yet such Illumina­tion he did give them, that they needed not to have broken his Law so many wayes, with such wicked hands as they have done: therefore when they have been enlarged to perform many duties, and might avoid much sin, and yet will sin against their consciences, and tread under foot those means of grace that were committed unto them; It is then most righteous with God that they should be con­demned.

2. Of what use is the obedience of the Law unto such whom Gods Soul taketh no plea­sure in? Truely, it is of sad and dreadful use unto unto them; for it serveth to harden them in their sins, (though that be but an acci­dental use thereof) their sins are thereby made out of measure sinful, Rom. 7.13. They harden their hearts, 1. by their obedience to the Law, 2. by the Comfort which they take in that obedience; both these do marvellously harden their hearts. For the first of these, The Apostle Paul, Acts 23.1. had kept so good a conscience, that he knew not any sin against the Law that he lived in; but though he was unrebukeable, he did count it all losse afterward, Phil. 3.7, 8. those things that be­fore he thought had been his gain, now he counteth them but dung that he may win Christ: when a man attaineth to outward conformity [Page 80]unto the Law, he is then ready to think it is indeed good for poor sinfull men to look for salvation by Jesus Christ; but for himself, he hopeth in his devotion, and that he is able to save himself: these are such as just [...]fie themselves before men, to whom our Saviour speaketh, Luke 16.15. and of whom he saith, That Publicans and Harlots shall go into the Kingdom of heaven before them, Mat. 21.31, 32. for many times you shall have the most de­boist and profane wretches more humbled, and readier to hearken to the voyce of Christ, and sooner convinced of the necessity of the Co­venant of Grace, then those that are but mo­rally righteous by the Law, Rom. 9.30, 31, 32. the Gentiles which followed not after righteous­nesse have attained to righteousnesse, even the righteousnesse which is of faith: but Israel which followed after the Law of righteousnesse, hath not attained to the Law of righteousnesse; where­fore? because they sought it not by faith, but as it were by the works of the Law: and chap. 10.31. They being ignorant of Gods righteousnesse, and going about to establish their own righteousnesse, have not submitted themselves unto the righte­ousnesse of God. Thus the Law becometh a snare unto them; and that which is of singu­lar and wholsom use unto the Children of God, is made death unto them. And as their obedience to the Law is thus a snare unto them: so secondly, the delight and comfort which they take in their obedience is a greater snare then the other: The stony and thorny soyl did hear the word with joy, and so those Hypocrites, Isai 59.2. did delight to approach [Page 81]unto God: but what followed upon the delight which they took in God, and in holy Duties? it made them ready to expostulate with God, why he did not answer them according to their works: the delight which they found, did so fill their hearts with assurance of the grace of God, that they looked at their Duties as so ma­ny tokens of the love of God unto their souls; and then when men come to find more comfort in their obedience, then in the grace of God in Jesus Christ, it maketh them ready to ex­postulate with God, touching the worth of their own Righteousness, Isa. 57.10. Thou hast found the life of thine hand, therefore thou wast not grieved; as long as a man findeth life and comfort in his own duties and performances, what need can he see to be grieved for the want of Jesus Christ? or at the best, if he do grieve, and find his heart comforted in griev­ing and delighting in the course of humilia­tion, he then thinketh he hath no need of be­ing farther solicitous about his spiritual estate. Thus we see plainly that the Law of God is of marvellous use in the days of the Gospel, of great use unto those that belong unto God, to break their hearts for sin, and to drive them to Jesus Christ; and for others, the disobedience of the Law, leaves them without excuse, that so disobey it; again, the obedience of it, and comfort in that obedience, doth harden the hearts of others from Jesus Christ.

But what say you then unto men that are under a Covenant of Grace, and brought unto fellowship with Christ therein? of what use is the Law of of God unto such? is it utterly [Page 82]antiquated, or is there any more to be done with it?

The Apostle answereth this Question, Answ. when he saith, I am not without the Law to God, but under the Law to Christ, 1 Cor. 9.21. so (minde you) the Law is of use unto the Apostle Paul, but how? as the Law cometh under Christ, so Paul cometh under the Law; this is the sum of the Answer, but that would be further ex­plained. What meaneth he when he saith, I am under the Law to Christ? In some sence a Christian is wholly freed from the Law: In some sence he is yet under the Law. So far as the Law is any way besides, or out of Christ, so far the Apostle is without the Law: So far as the Law is under Christ, so far he is under the Law. Keep close to these two Principles, and you shall safely avoid Rocks on every hand: thus by the use of the Law shall you not go aside to a Govenant of Works, nor by attendance unto Grace, shall you need to neg­lect the Law. How far is the Law under Christ? when it hath brought the soul neerer unto Christ, and in a remote manner pre­pared him, the Law is in Christ, and you sub­ject to it in him. 1. As the Law is given by Christ. 2. As in Christ help is given to per­form it. First, as the Law is given by Christ, as 1 Thes. 4.2, 3. You know what Commandments we gave you by the Lord Jesus: for this is the will of God, even your Sanctification, &c. and many other commandments he gave them, all which are legal commandments, and yet the Apostle gave them by the Lord Jesus: so Mat. 5.17. to the end of the chapter: our Saviour [Page 83]Christ would not have us think that he came to destroy the Law or the Prophets, but to ful­fil them. And to that end he doth there ex­pound the spiritual and true meaning of the Law, that whereas the Pharisees held forth the outward letter of the Law to be observed one­ly, as thinking that unless a man did commit the Act of Murder, he was not guilty of the breach of the sixth Commandment; and if he committed not the Act of Adultery, he trans­gressed not the seventh Commandment, and so of the rest: Our Saviour Christ expoun­deth the Law more spiritually, shewing that anger against a mans brother is the breach of the sixth Commandment; and whosoever shall look on a woman to lust after her, hath com­mitted adultery with her in his heart, and broken the seventh commandment; thus Christ hath as it were revived Moses: but as the Law is given by Christ, it is not a covenant of Works, but a commandment of well-doing; and he having given it, we take our selves bound to be subject to it. The Apostle also, presseth the Moral Law upon several relations of men, Ephes. 6.1, 2, 3, &c. It is an honour to Jesus Christ, that his servants should be holy, as he is holy; it is for the glory of God, and he requireth it: The Apostle James presseth it, Chap. 2.8. to the end of the chapter. If you fulfil the Royal Law according to the Scripture, (Thou shalt love thy Neighbour as thy self) ye do well. And again; Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. Thus we see the Apostles of Je­sus Christ put it upon Christians to keep the [Page 84] Law of God, and Christ himself beareth wit­ness to the Law: for God will never justifie sin to be no sin, though he will justifie the person of a sinner.

Now as the Lord Jesus giveth the Law, and as it were reneweth it, so he doth also give his Spirit unto his servants, enabling them to keep it, Jer. 31.33. Ezek. 36.27. I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judge­ments, and do them. And again, I will put my law in their hearts, and write it in their inward parts. Now this Law would he not write in the hearts of his people, nor give unto them his holy Spirit enabling them to keep his Law, were it not his will in Jesus Christ, that the Law should be the rule of holiness and righteousness unto his people: hence it is, that the children of God, though they be not under the Covenant of the Law, yet take themselves to be bound to the obedience of it; for if Jesus Christ have given the Law, as well as Moses, and if he have ratified it by giving them his Spirit, to teach and strengthen them to keep it, though not per­fectly, yet sincerely, then they take them­selves bound to obey the Law, though they be under the Covenant of Grace; for do we make void the law through saith? God forbid yea, we establish the law. For what need have Chri­stians of free Justification by Christ, if they were not bound to obedience by the Com­mandment of the Law? Therefore the free Justification of men under a free Covenant of Grace, doth establish the obedience of the [Page 85] Law, otherwise what need they run to Christ to save them from the curse of the Law? Why do we still run to Christ for the continuance of our justification? But that we find our selves ungodly creatures against the righte­ous and holy Law of God: therefore if God have given men the Law, and his holy Spirit to strengthen them in the obedience of it, and his grace to save them from the curse of it; then Christians are to know that they are bound to keep the Law; they lie under the authority of it, and dare not pluck their necks from under that yoke.

Now, there are two Effects springing from the subjection of Gods people to the Com­mandment of the Law.

1. As they take themselves bound to the obedience of it; so they believe, and many times feel the fatherly displeasure of God, when they transgress the Law: now the transgres­sion of the Law could not bring them under Gods displeasure, unless they were bound un­to the Commandment of the Law: this dis­pleasure David was sensible of, Psal. 38.1, 2, 3. &c. There is no soundness in my flesh because of thine anger, neither is there any rest in my bones because of my sin And many complaints of like nature doth he there make, which do all of them spring from the conscience of the dis­obedience of the Law, which God hath framed in the hearts of his servants, whereby they reflect upon their sin as the ground of all the distempers which lie upon their bodies or minds. This is the first effect of the subjecti­on of Gods people to his Law: they lie under [Page 86]the faith and sence of the danger of the dis­obedience of it.

2. They are under the faith and sence al­so of Gods gracious acceptance of their waies, when they are suitable to the blessed directi­ons of his word; not that they can raise there­from the assurance of their justified estate, but by the same Spirit of God, whereby they are helped to obey the Commandment, they do see the Lords gracious approbation of them in their poor and weak endeavours: for the Lord knoweth the way of the righteous; that is, ac­knowledgeth, and approveth it, Psal. 1.6. when the Lord by his Spirit boweth the hearts of his servants to obedience, then he knoweth and accepeth their obedience; Gen. 22.12. Now I know that thou fearest me, seeing thou hast not withheld thy son, thine only son from me: thus the Lord beareth witness to his servants that he doth accept their works; so that they sen­sibly know, and believe that the Lord doth ac­knowledge their poorest and weakest endea­vours, unto which they are carried forth by his Spirit in the obedience of his word: This the Prophet David confirmeth, Psal 18.20, to 26. The Lord rewarded me according to my righteousness, according to the cleanness of my hands hath he recompensed me; for I kept the waies of the Lord, & have not wickedly departed from my God: for all his judgements were before me, and I did not put away his statutes from me; I was also upright before him, and kept my self from mine iniquity: therefore hath the Lord re­compensed me according to my righteousness, ac­cording to the cleanness of my hands in his eye­sight: [Page 87]with the merciful, thou wilt shew thy self merciful, and with the upright man thou wilt shew thy self upright, &c. This David speaketh of his righteous dealing with Saul; and whereas his enemies laid it to his charge, that he was an enemy unto Saul, the Lord beareth him witness that he had walked to­ward Saul, with a good conscience: now the Lord having led him an end to deal justly, and righteously, and purely with Saul, ha­ving kept him from all the malice and out­rage of Saul, and maintained his cause a­gainst Saul, and delivered him out of the hands of Saul, whom the Lord had now re­jected; herein the Prophet seeth the Lord accepting him, when in the name of his Son, by the power of his Spirit, he is helped to at­tend unto the Commandments of God. This is comfortable unto a Christian spirit, when the Lord beareth witness to his soul, that he hath an eye to all the Commandments of God. And all this argueth that the servants of God, being in a state of grace in Jesus Christ, have looked at themselves as bound by the Commandments of the Law, and as be­ing under the law to Christ, who hath given the Law, and power unto his servants sincere­ly to keep it, both by writing in their hearts a law of obedience, and by putting his holy Spirit within them: for if the people of God were not sensible of their bounden duty to the observation of the Law of God, they would neither have faith, nor sence of Gods fatherly displeasure when they negligently break these laws; neither would they be sensible of Gods [Page 88]acceptance of their conformity thereunto; but we know what the Apostle Paul saith, 2 Cor. 1.12. For our rejoycing is this, the testi­mony of our conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, &c. and truly the Lord doth often bear witness unto the integrity of his servants against the oppositions of men; so he did to Abraham, to David, to Paul, and to sundry of the Saints of God: though the servants of God are not wonted thereupon to build their safe estate, yet this kind of Gods acceptance of their waies and obedience they do discern; yet in their best obedience, which they do per­form, they see the need they have to go unto God for justifying grace, because if they have failed in any one circumstance, their best righteousness is polluted; therefore they have need of Jesus Christ to cover the fail­ings of their most strict performances. This Nehemiah was sensible of, when he had been very faithful in reforming the abuses of the Sabbath, and of many other Ordinances of God: and though the Lord had helped him to undertake the reformation with much dex­terity, and success; yet for all this he run­neth unto Christ for acceptance and pardon, Nehem. 13.22. Remember me, O my God, con­cerning this, and spare me according to the great­ness of thy mercy: and what would he have done if he had been conscious of some gross sin? He would then much more have run to the Lord Jesus. Thus the Law is established by faith; for there is no justified person, but [Page 89]he is very apprehensive of his sins, and so of his continual need of Christ, whose blood clean­seth us from all sin, 1 Joh. 1.7. and who is faith­ful and just to forgive our sins, and to cleanse us from all unrighteousness, vers. 9. who is an Ad­vocate if any man sin, and a propitiation for our sins, Chap. 2.1, 2. and what do all these things argue? but that a Christian being under the Covenant of the Grace of God, doth submit himself unto this yoak of God. Thus far then a Christian is under the Law to Christ; so far as the Law is under Christ, he is under the commandment of Christ, and under the power of Christ, and under the displeasure of Christ, if he negligently sin against the Law; and un­to Christ he runneth for pardon, and cleansing, and unto Christ he cometh for acceptance of his obedience: so that he hath no use of the Law, but unto Christ, and in and under Jesus Christ.

But how is a Christian not under the Law?

So far forth as the Law is not under Christ; I mean, so far as it is without Christ freely justifying of us by his grace, so far a Christi­an is freed from under the Law. In one word, a Christian man under a Covenant of Grace, is not under a Covenant of Works. Rom. 6.14. You are not under the Law, but under Grace: he meaneth, not under the Covenant of the Law, nor under the power and authority of the Law, as of their husband, Rom. 7.1, 2, 3, 4. The husbandly Jurisdiction of the Law is ta­ken away; The Law is not made for a righteous man, 1 Tim. 1.9. that is, not the Covenant of the Law, for else we are under the Command­ments of the Law to Christ; but the Jewish [Page 90]Teachers taught more, to wit, the Covenant of the Law unto salvation: not but that the Law is good, if a man use it lawfully; he meaneth the Covenant of the Law: but how shall a man use it lawfully? for it is not given unto a righteous man; but he reckoneth up the breakers of every commandment, and unto them it is given; to the lawless, and disobedient; to the ungodly, and sinners; to the unholy, and pro­fane; to murtherers of fathers, and murtherers of mothers; to man-slayers, and whoremongers; and to them that defile themselves with man-kind; to men-stealers, to lyars, to perjured persons, and if there be any other things that are contrary to sound Doctrine; the Covenant of the Law is given unto such (and unto none but such) to con­vince them of their sins against the Law, to humble them to the death, and to drive them out of themselves, and considence in them­selves. But how doth it appear that the Covenant of the Law is not given to the chil­dren of God? from hence it is manifest;

1. Because a Christian man neither looketh for Justification and Salvation from his Obedi­ence to the Law, nor feareth Condemnation though he fail in his Obedience; and this is a fruit of his exemption from under the Cove­venant of the Law: for if a man should look for Life by his Obedience to the Law, and fear condemnation by the breach of it, this would bring a man under the Covenant of the Law: for the sanctification of the Covenant of the Law, is life to them that obey; and to them that disobey, death, and the curse. But a Christian looketh not for Life by his Obedi­ence; [Page 91]and that is plain, Psal. 143.2. Enter not into Judgement with thy servant, for in thy sight shall no flesh living be justified: so Rom. 3.20. By the deeds of the Law there shall no flesh be justified, for by the Law is the knowledge of sin: therefore no hope of salvation from our Obedience to the Law. But methinkes (you will say) a Christian may fear his condemnation because of his Disobedience to the Law. Truly this is a great snare, and this Doctrine will be scanda­lous to many a poor soul, but without cause: Indeed, if God give a man to be under the Covenant of Grace, and not to see it, then he may fear; but if a man know himself to be un­der the Covenant of Grace, then he doth not fear condemnation from his disobedience: no­table to this purpose is the considence of Da­vid, Psal. 49.5. where the Prophet calleth upon all People in the world to take notice of it, Both men of high degree, and men of low degree: Wherefore should I fear in the dayes so of evil, when the iniquities of my heels shall com­pass me about? wherefore? truly if there be any fear in the world, one would think this might procure it; what should a man fear, if not this? David professeth it, and would have all to know it, that there is no cause therein why a Christian man should fear, Wherefore should I fear? &c. though it should follow you to the stocks, or to prison, yet there is no cause why it should make you fear: Men that trust themselves in their wealth, and boast them­selves in the multitude of their riches, none of them can by any means redeem his Brother, nor give to God a ransom for him, that he should live for ever, [Page 92]and not see corruption: had David had nothing but the wealth of his Kingdom, he might have feared well enough; but here is his confidence, vers. 15. God will redeem my soul from the power of the grave, for he shall receive me. But will not this make a Christian wanton against God, and cause him to abuse his libety to hardness of heart? no, no, brethren, this is the kindly melting of a godly heart, to consi­der a Redeemers love drawing him from the power of the grave, and that he should by his sins pierce the Lord Jesus Christ; this melt­eth his heart more then all his other sins, spe­cially considering the abounding Grace of God, which where sin hath abounded, grace aboundeth much more: thus when a man doth not look for life by his own Righteousness, but knoweth the Redemption of souls to be more precious then so; this sheweth a man not to be under a Covenant of Works, and then his very iniquity shall not make him afraid; there is such a state in Christianity, and let all men know it. But will it not make men think the worse of Christian profession? No, David will have all to know it, that they may see the dif­ference between all worldly confidences, and the confidence of Christians; all their glory will leave them, to be like the Beasts that pe­rish, and cannot redeem their souls, that the Lord onely might be exalted.

2. As a Christian looketh not for salvation by his obedience to the Law, nor feareth con­demnation by his disobedience: so neither doth he seek for any blessing from his obedi­ence, nor fear any curse from his disobedi­ence, [Page 93]he seeketh not for blessings from his o­bedience, and therefore if there be any pro­mises of blessing made to any obedience, though God should help him to as much obe­dience as might be, he doth not look for any blessing from that obedience, Rom. 4.4, 5, 6. To him that worketh, the reward is not reckoned of grace, but of debt; but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness, even as David describeth the blessedness of the man, unto whom God imputeth righteousness without works. He looketh not for his blessedness from his works; though he should perform all the conditions to which the promises are made, yet he expecteth all his blessing from free justi­fication, and union with the Lord Jesus Christ: Blessed is the man to whom the Lord imputeth not sin, this is the blessedness of Chri­stians. It is true, the Lord doth bless the workings of his servants, and accept them, Mat. 25.34, 35, 36. The king shall say unto them on his right hand: Come ye blessed of my fa­ther, inherit the kingdom prepared for you, from the foundation of the world: for I was an hun­gry, and ye gave me meat; I was thirsty, and you gave me drink: I was a stranger, and ye took me in; naked, and ye cloathed me; sick, and ye visited me: I was in prison, and ye came unto me. Thus Christ blesseth them: but they are not sensible of their good deeds, so as to expect blessings for their obedience sake, and therefore they make answer, and say, Lord, when saw we thee an hungry, and sed thee; or thirsty, and gave thee drink? &c. neither do [Page 94]they fear the curse of God, or that their sins should separate them from God: those that are under the Law, are cursed indeed, if they do not continue in all things that are written in the Law to do them; but this curse is re­moved from the elect by Jesus Christ.

3. This also is a third effect of the freedom from the Covenant of Works; that a Chri­stian doth not look for conjugal comfort from his obedience, nor fear conjugal divorce from his disobedience. In a Covenant of works, it is with a man, as it was with Leah, Jacob's wife, who expected love and fellowship from her husband, because of her fruitfulness, Gen. 29.32. when she brought forth her first-born, she said, Now therefore will my husband love me; and when she brought forth her third son, ver. 34. Now this time will my husband be joyned unto me: but thus doth not a man un­der a Covenant of Grace; for when he hath done all he can, he is ready to say, I am an unprofitable servant, Luk. 17.10. and doth not challenge God for any of his dealing with him: he seeth he deserveth not his daily bread, and so looks for no reward from his good works: though the Lord will graciously acknowledge his servants in what they do ac­cording to his will, yet they are not wont to plead any such thing; which is very observa­ble in the practise of Jacob, Gen. 32.9, 10. &c. O Lord God of my father Abraham, and God of my father Isaac, the Lord which saidst un­to me, Return unto thy country, and to thy kindred, and I will deal well with thee; I am less then the least of all the mercies and truth, which thou hast [Page 95]shewed unto thy servant. So he doth not press his performance of Gods Command­ment to procure blessing, but acknowledgeth his unworthyness, and looketh for Grace from the Promise of God. Deliver me, I pray thee, from the hand of my brother; for thou saidest, I will surely do thee good. Nor doth a child of God fear divorce by his disobedience, though it have been very great. Sometimes the peo­ple of God have not onely rejected the ser­vants of God, but the Lord himself, 1 Sam. 8.7. but when Samuel had pressed hard upon them for their sin, Chap. 12. and they were truly humbled, then Samuel said unto them ( vers. 20, 21, 22.) Fear not (ye have done all this wicked­ness, yet turn not aside from following the Lord, but serve the Lord with all your heart: and turn you not aside, for then you should go after vain things that cannot profit nor deliver (for they are vain) for the Lord will not forsake his people, for his great Name sake: because it hath pleased the Lord to make you his people, therefore fear you not, he will not cast you off: So that (mind you) a poor Christian doth not fear divorce from his disobedience; for if we should look for blessing from the one, or cursing from the other, we were not under Christ, but under the Law: but he that is freed from the Covenant of Works, is freed also from expecting salvation, or fearing damnation from what he doth; he knoweth the Lord will hide his face from him if he doe evil, but he knoweth the Lord will not cast him off for ever; yet he dares not commit sin, but being under Grace, he is the more affected if he shall at any time displease [Page 96]God, and procure chastisement to himself: and by this means the Lord doth mortifie his distempers. On the other side, if he do well, he will not say, Now my husband will cleave un­to me, and dwell with me; no, no, we are freed from the Law, Rom. 7.4. which we were not, if we look for conjugal love from God, for our obedience to the Law: it is true, if a man be married to the Law, his obedience unto it will supply comfort unto him; but if we be dead unto the Law, we have no life in it nor by it, but only in Jesus Christ, from whom we expect our comfort: indeed we are trou­bled that we should sin against the grace of God, otherwise we look not at our obedience or disobedience, to make us accepted or re­jected.

4. And finally, the soul doth not claim his right unto any conditional promise, by his per­formance of the condition; nor doth he deny himself the blessing that the promise may reach forth unto him, though he be wanting in obedience to this or that Commandment: pregnant for this purpose is the example of Jacob (which we mentioned before) Gen. 32.9, 10. who though he had a plain and a full promise of God, to do him good if he would return to his Country, and to his kindred, yet when he did return according to the word of God, he claimed not his interest in that pro­mise, for that he had done as God commanded him, but I am less then the least of thy mercies; and yet he cometh unto the Lord for the per­formance of his promises, but not upon this ground; only for the sake of mercy and [Page 97]truth, Deliver me I pray thee: for thou saidest, I will surely do thee good, ver. 11, 12. so that (mind you) though the soul can make use of a conditional promise, and come to God for the blessing of it, yet not expecting it in the least manner, by vertue of his obedience: and truly this is the freedom of a Christian soul; whereas another man, if he have kept the Commandment, and performed the con­dition, he then looketh for acceptance from God: as if the Lord make this promise, that he that confesseth and forsaketh his sin, shall find mercy; this man confesseth his sin unto God, and forsaketh it, and therefore he looketh for mercy: but this is not the manner of Gods people; and yet if they look for any mercy, it is in the way of God, but not because of their own goodness; their hope is in the faithful­ness, and free grace of God: they may make mention to the praise of God, how he hath guided them, and carried them an end in his own waies; yet they challenge nothing from any thing that they have done, but put the Lord in mind of his free promise, that as of his free grace he hath freely promised: so from the same grace he may make good what he hath promised.

Ʋse 1 If any therefore shall accuse the Doctrine of the Covenant of free Grace of Antinomia­nism, and say, it teacheth men freedom from the Law of Moses; and if they commit any sin, they plead they are not bound unto the Law; we see how false such an aspersion would be: for all the people of God, know that the Lord is an avenger of every such [Page 98]wickedness. There is none under a Covenant of Grace that dare allow himself in any sin; for if a man should negligently commit any sin, the Lord will school him throughly, and make him sadly to apprehend how he hath made bold with the treasures of the grace of God. Shall we continue in sin, that grace may abound? God forbid: none that have a portion in the grace of God, dareth there­fore allow himself in sin; but if through strength of temptation he be at any time car­ried aside, it is his greatest burthen, 2 Sam. 12.8, 9. compared 13. Hath not the Lord (saith Nathan) done these and these things for thee? wherefore then hast thou despised the Com­mandment of the Lord? then David confesseth, I have sinned. It pierced him to the heart to consider it, that he should abuse his Neigh­bours wife, and kill her husband, and commit such wickedness against God, that had dealt so graciously with him. So that the children of the Covenant of grace will only tell you, that they are free from the Covenant of the Law, but not from the Commandment of it: for as it is given by Jesus Christ, and ratified in the Gospel; and as Christ hath given us his Spirit enabling us to keep it, we are under it so far, as to take our selves bound by the au­thority of it; and if we do transgress against it, we know it is sin in the sight of God, and therefore it is that the soul in such a case is sensible of the wrath and displeasure of God, whether it be his own sin, or the sin of his bre­thren: therefore he runneth unto God for mer­cy; which he would not do, if he did not know, [Page 99]that his desert according to the Law did ut­terly cut him off from mercy: else would he never pray for pardon of sin, nor rejoyce when the Lord helpeth him to do that which is right and just in his sight, nor bless the Lord for strengthening him unto obedience, un­less he thought it to be his duty: and there­fore,

It is of use also to teach the servants of God, how far they are freed from the Law; Use 2 to wit, from the Covenant of it: so that they nei­ther look for justification, nor salvation from it. And let it not be grievous to any soul, that a Christian should say, He doth not fear condemnation by his disobedience: he will be apt to fear in this kind, untill he be assured of the favour of God; but when he knoweth his portion in the Covenant, then indeed he doth not fear condemnation by his sin, nor doth he think that the Lord will cleave unto him because of his fruitfulness; he casteth not off his comfort, nor looketh at himself as divorced from Christ, because of his barren­ness before the Lord; nor doth he look for his daily bread from all his obedience, but ex­pecteth all goodness and blessing from the treasures of the free grace of God.

Use 3 This may also serve to teach men some kind of discernment of their own spirits, and state: if you look for justification no longer then you are obedient, and fear eternal condemnation when you are disobedient; if you be afraid of divorce from Christ because of your sins, or if you look for any blessing, and challenge right to any promise, by vertue of any well-doing

of your own; in such a case either thou art under a Covenant of works, or at the least thou art 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. I know a Christian man, that hath not been clearly taught the distinct differences of the two Covenants, may be misled into dangerous waies, that might tend unto the utter undoing of his soul; but it is a sin of ignorance, and the Lord will not leave his servants, but clear up his truth and grace unto them.

May serve to teach the servants of God, Use 4 that desire to walk in a way of constant com­fort, how to build their faith and their hope: truly if they be grounded upon your own o­bedience, or righteousness, or sanctification; if they depend upon you, you will find your hearts ever unsettled: you may find comfort, as under the Law you shall; for if a man be married to the Law, the Law will cast in com­forts upon him because of his obedience; 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 conjugal communion with Jesus Christ, you will find your souls full of sadness and fear ere long, specially if you have true grace in your hearts: and therefore it is the faith­fulness and tenderness of the grace of God unto his people, that when Christians come into this Country, though they have been [Page 101]marvelous eminent in our native Country, they cannot pray fervently, nor hear the word with profit, nor receive the seals 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 disenabled them (as it were) from such things, because they did build their u­nion and fellowship with Jesus Christ upon them, that so they might know the freedom of the grace of God, that justifieth the ungodly; then will the poor soul be glad to seek after the Lord Jesus Christ, and say (as the people of God sometimes did, Hos. 2.7.) I will go, and return to my first husband; for then was it better with me then now: now the soul will plainly see and discern, that he closed not with his true husband, when as he built so much hope and comfort upon his duties; therefore he will find himself weak, and dead, (as it were) to all spiritual duties, and can find no life in them, no comfort from them; and it is the marvelous goodness, and free grace of God unto such a soul, whom the Lord will not suffer to bless himself in his works; for if a man should lay the foundation of his comfort in them, and be ready as it were to take it ill, if he should not find God accepting his works; Wherefore have we fasted, and thou regardest it not? Isa. 58.3. If a man rejoyce in the sparks which he hath kindled, this shall he receive at the hands of God, to lie down in sorrow. Isa. 50.11. whereas the light of God shall graciously break forth unto the servants of God, though they wait upon him, though they be for pre­sent [Page 102]in darkness, and see no light. Trust not therefore in any legal comforts, but wait up­on the free grace of God, both to justifie, san­ctifie, comfort, and glorifie your souls; and this is the way of constant peace: and if the Lord do at any time check his servants, when they walk in by-waies; it is, that he may build them upon a surer foundation. So that their salvation will not lie upon their obedience, nor damnation be procured by their disobe­dience: this is the way of constant peace and safety unto all the Israel of God.

This Doctrine may serve in the next place, Quest. 7 to answer a seventh Question, touching the necessity of Sanctification. For it may be deman­ded, If the Lord will give himself unto the soul in the Covenant of his Grace, not only his attributes, but his person, all that is God is given by vertue of this Covenant; If God will give himself, not only to choose us to life and glory, but his Son to redeem us, and his holy Spirit to sanctifie us, Ezek. 36.27. what need is there of Sanctification? for if the Holy Ghost will dwell in us, he can take our wits, and understanding, and understand all our Meditations for us, without any such actual concurrence of ours, as might be requisite for that end; if the Lord giveth himself to be my righteousness, and holiness, what need I then these gifts of holiness? So that this in sum is the Question, If the Lord will give unto us himself, what need we these gifts to work any thing, which God is much more able to perform then we can be? This springeth naturally from the Doctrine.

Though the Lord giveth us himself, Answ. and his holy Spirit to dwell in us, yet is it need­ful that we should be indued 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 souls 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 souls of all Gods servants, Heb. 12.14. Follow peace and holyness, without which no man shall see the Lord. As if he made it of absolute necessity to salva­tion, not onely in another world, but for a comfortable condition in this world; follow Peace and Holiness, as if so be that they were ready to fly away from a man: and indeed, the word doth imply no less; for [...], doth signifie the pursuit of something that fleeth from a man, as peace will many times flee from one, and a man will have much ado to attain unto it, Psal. 120.6, 7. My soul hath long dwelt with him that hateth peace: I am for peace; but when I speak, they are for war: it is not easily attained unto, therefore should not be suffered to depart, but held fast when it is en­joyed. And so for Holiness; the Apostle would have us make an holy kind of pursuit after it, as if it were still withdrawing from us; which cometh through the corruptions of our heart; for we are soon weary of holy Duties, as Prayer, or Conference, or the like: if Ho­liness be in any thing, it soon groweth weari­some [Page 104]to flesh and blood; but though our weak and feeble nature will be withdrawing us from Holiness, 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. Do not say, What, shall we be wiser then our Fa­thers? and, Is not Moderation best in all things? but consider what the Apostle saith, Follow still after it, even unto perfection; and his words do intimate the reason of it, without which no man shall see the Lord: for what is Holiness in its own nature? it is that which giveth God his due, as Righteousness giveth man his due. And this is a main ground why we are so slow in works of holiness; for were they of another nature, and did they serve our turns more, as we think, we should not then account them tedious: If I were to sit and tell money all day long, this is for my self (saith a man) and for my profit; and if it were for another, we should not think the time long, it may be, at that work neither: but (mind you) when it cometh to any thing which doth concern the Lord, then it's so far above a mans reach, whatsoever we have to do in the things of God, that we should soon 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 soon ready to be withdrawing from the Lord; therefore the A­postle biddeth us follow after Peace, and Holi­ness, without which no man shall see God: so that great is the necessity of Holiness, and worthy [Page 105]to be followed after: for though a mans own 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 kind of ho­liness which some men have attained unto, many a fair day ago, but 'tis a thousand to one, whether it be the holiness which doth ac­company salvation, for that Holiness is not ea­sily attained unto; but the other will easily cleave close unto a man.

Now if you shall ask me, Quest. 1 wherefore the Lord will have us pursue after Holiness; and what needeth it, if the Spirit of Holiness 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 abideth it for ever: what need then of gifts of Holiness?

That one word may be sufficient, Answ. which we find in 2 Tim. 2.21. If any man purge himself from these evils, he shall be a vessel unto honour, sanctified and meet for the Masters use, and pre­pared unto every good work. This sheweth us why gifts of Holiness are requisite to be in Gods people, namely, that they might become meet instruments in the hands of God, and fitted un­to every good word and work; therefore it is, that the Lord will have us to be filled with all the gifts of Righteousness, and fruits of his Spirit, that we might be more fit Temples for the Holy Ghost to dwell in: and this is the principal Reason of the Point.

If then there be such gifts of holiness, Quest. 2 what need the Holy Ghost dwell in us? is it not e­nough that he should shed abroad these [Page 106]things into our hearts? cannot the Lord carry an end the work of our salvation by these gifts?

There is need that the Holy Ghost should dwell in us, Answ. notwithstanding. 1. To keep these gifts in us. 2. To act them in us. 3. To witness these unto our souls, for our comfort, and the good one of another. Some Scriptures for all these.

1. That there is need of the Holy Ghost to keep these things in us, 2 Tim. 1.14. That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us. There is a ve­ry worthy thing committed to us, how shall we keep it? not by our own wit and wisdom, care­ful watchfulness, and faithfulness, (though such things ought not to be wanting) but the charge is, Keep 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 main­tain that which God giveth us: and though Adams Gifts were in perfection, yet not ha­ving the holy Ghost to keep them for him, they all flie from him, as soon 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 keep strong possession in his servants, against the strong man armed. This is the first ground why the Holy Ghost dwelleth in us.

2. It's 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 [Page 107]you shall ask how love, and patience, and the rest of the gifts of God do work? The Holy Ghost stirreth up faith to look unto Christ, who returneth strength by his Spirit unto Faith; and so faith worketh by love, and by meekness, 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. As many as are led by the Spirit of God, are the sons of God: come to any holy duty, and it is the Holy Ghost, that leadeth you along, and atteth in you: so Ezek. 36.27. I will put my Spirit within you, and cause you to walk in my statutes, and you shall keep my judgements, and do them. And, holy men of God spake as they were moved by the Ho­ly Ghost. It is the Spirit of God that moveth us to any good work, and that acteth the gifts of his grace in us.

3. The Spirit of God doth not only keep these gifts for us, and act them in us; but it is the same Spirit of God that witnesseth to these gifts, and sheweth what gifts he hath given us; for such is the blindness 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 think they are in a sad and fear­ful condition, and so they are very uncomfor­table: but now left that we should alwayes mistake that which the Lord hath given us, we have received the Spirit of God, that we might know the things that are freely given unto us of God, 1 Cor. 2.12. he indeed taketh his own time to discover it, to some sooner, to some later; but this is his intendment, that he might [Page 810]honor his grace unto us, by all the rich and gracious gifts which he hath given us.

He doth also reveal unto us the duties which he helpeth us to do, Rom. 9.1. I say the truth in Christ, I lye not, my conscience also bearing me wit­ness in the holy Ghost, That I have great heaviness, and continual sorrow in mine heart: For I could wish that my self were accursed from Christ, for my Brethren, my Kinsmen according to the flesh. The Holy Ghost that wrought in him this bro­therly-love, the same Holy Ghost beareth him witness that he doth not lie; and that he had continual 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 wee see how great need there is of the Holy Ghost to dwell in us, to keep all the gifts of his grace in us, to act them according to his will, and to discover to us what gracious gifts the Lord hath wrought in us, and what duties he hath helped us to do, that we may be able to give account of them by the Holy Ghost that dwelleth in us, and beareth witness with us. So there is 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 add this, to comfort us in all the changes that may come upon us: it is a strong Scripture which we read in Joh. 15.26. When the Comforter is come, whom I will send un­to [Page 109]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 clear evidence to prove the procession of the Spirit from the Father) both of 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; this is the comfort of Gods people. Thus we see both these points open­ed to us.

How may we then imploy and improve this Sanctification which the Lord hath given us, Quest. 3 and which he keepeth and acteth in us by his Spirit, and whereunto he beareth witness? How, or to what end shall we imploy it, seeing the Lord undertaketh to do these things for us?

If so be it, Answ. that the Lord Jesus Christ by his Spirit giveth us these gifts: it is our part then first to see that we do not rest in any san­ctification, which doth spring from Christ, con­veyed unto us by his blessed Spirit. The Spi­rit knitteth us unto Christ, and Christ unto us; he worketh faith in us to receive whatso­ever the Lord giveth unto us, and by the same faith worketh all our holiness for us, 1 Cor. 1.30. Christ is made unto us of God, wis. dom, and righteousness, and sanctification, and redemption: therefore we are to see him prin­cipal author of all these things in us, and for us. This is the principal comfort of all, and the glory of all our safety; and so far as any of these lieth in our Sanctification, we ought to see that it be sanctification in Jesus Christ; [Page 110]and then it is sanctification in Jesus Christ, when the Lord giveth us to look unto the Lord Jesus in it, and to it in him; and as we look for our holiness to be perfect in Jesus Christ, so we look for continual supply of it from him: and this it is to make Christ our sanctification, when as whatsoever gift the Lord giveth us, we go not forth in the strength of it, but in the strength of Jesus Christ. There may be a change in the soul, which may spring from a spirit of Bondage, and may captivate our consciences unto the Law, that may restrain us from sin, and con­strain us unto duties: but such holiness springeth not from union with Jesus Christ; for there may be a conscience of duty, without sence of our need of Jesus Christ: as it was with the Israelites at Mount Sinai, Deut. 5.27. Go 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 hear it, and do 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! and so forth. This I say, therefore, is the first thing to be attended un­to; as ever you would make a right use of your holiness, see that it be such as floweth from Jesus Christ, & that there be not only an heart awed with the Law, but waiting upon Jesus 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 their due honour unto all of them toge­ther.

2. This may also teach all Christians not to trust upon the gifts of their Holiness: though they do spring from the Holy Gbost himself, though they be such as are unchangeable, though they spring from Jesus Christ, and knit your souls 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. Thy renown went forth among the Heathen, for thy beauty; for it was perfect through my comeliness which I had put upon thee, saith the Lord God. But thou didst trust in thine own beauty, and play­edst the Harlot, &c. 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. He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing, Joh. 15.5. And the Apostle Paul cannot onely not do any great matter by his own 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. 2.12. if therefore we have any new work to do, look to the Lord Jesus Christ afresh by Faith, that he may carry an end 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 [Page 112]you) the Apostle maketh it a Principle of Christian Religion, that The just man liveth by his 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 Son of God; where he putteth it into his own experience: why? did he not live by Love, and Patience, and Zeal? &c. yes truly, they were lively in him, if ever in any man, besides our blessed Saviour; and yet notwithstanding, he never attributed life to any of these gifts of his; but if he speak of his Life, he maketh this his Universal Life, I live by the Faith of the Son of God, and I am I am able to do all things through Christ which strengthneth me, Phil. 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 himself to be as one born out of due time; for (saith he) I am less then the least of the Apostles, not meet to be called an A­postle, because I persecuted the Church of God; I, but by the grace of God I am what I am, and his grace which was bestowed upon me was not in vain, but I laboured more abundantly then they all, yet not I, but the grace of God in me. This is truly spiritual sanctification, that when the soul 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 himself: This is a marvelous spiritual 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 exemplary gifts. If [Page 113]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 taste 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 Old nor New Testament: yet if you read of any failing in him, it is in want of the acting of faith. What made him afraid not once, but the second time, that his wife would be taken away from him by Pharaoh? Gen. 12. by Abimelech? chap. 20. had not the Lord promised that he would bless 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 have dissembled; and Abimelech (a poor Heathen) could say as much, chap. 20.16. Behold, thy husband it 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 lies for thy protections, and to be a vail unto thee: this a poor Heathen can discern, that such a man as 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 unbelief. Moses, a meek man, none like him for meekness on the face of the earth; there is but one sin storied of him after he was called to the Government of that State, and this was his failing; Hear now you rebels, Must we fetch you water out of this rock? so he lift up his hand, and with his rod he smote the rock twice, Numb. 20.10, 11. they provoked Moses, as meek as [Page 114]he was: sometimes, when Aaron and Miriam dealt as peremptorily with him, he was not moved from the meekness 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 royal 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 ye believed me not. The Lord will have him know, that he must live by his fiath in his meekness. If any man think himself to be a meek man, and nothing shall over-wrastle him there, if you believe not in God but in your meekness, your confi­dence will soon fail you. Peter, a man full of courage; and you read of two of his principal failings, and both in point of courage; he fail­ed in the high Priests hall at the voice of a Damsel, and in the porch at the speech of ano­ther Maid; and the third time, at the voice of one that stood by, Mat. 26.69. &c. whereas afterward when he lived by faith, he became undaunted. Another failing of his in point of courage we read of, Gal. 2.12. He feared those of the circumcision; and whereas before he did eat with the Gentiles, when certain of the Circumcision came from James, he withdrew, and separated himself, and so dissembled, and others likewise with him, insomuch, that Barna­bas also was carried away with their dissimuluti­on. Thus the Apostle Peter's most eminent [Page 115]gifts did not bring forth their fruits. Know therefore, that the best of all your gifts, faith, meekness, courage, wisdom, love to your bre­thren, will fail, if you trust in them; and you will be most apt to fail there wherein you do most excel. If a man be wise, he shall fail 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 trials in point of his wis­dom; 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 wisdom, nor by any thing in himself, but by faith in Jesus Christ, whom God hath given unto his people; and who is only able to give new supplies of his Spirit unto his servants to act every gift which he hath given them. I might have mentioned the example of Sarab, a meek and a quiet godly spirited woman, subject and obedient to her husband, and called him Lord; whose daughters you are while you do 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 in the eyes of her maid, whom she had given un­to her husband, she said to Abraham, My wrong be upon thee, and the Lord judge between me and thee. 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 own counsel, ver. 2. that he should go in to her maid, that I may obtain children by her: [Page 116]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 express 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 against 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 go forth in the strength of his greatest gifts, and if ever his heart fail him, it will be in them.

Think 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 pour 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 only the gift it self is grace, but the blessing that follow­eth upon it is grace also. And suppose that we have attained all that we pray for, shall we then exalt our own gifts? No, but let us say with Jacob, Gen. 32.10. I am less then the least of all the mercies and truth which thou hast shewed unto thy servant.

Do not trust upon gifts, nor upon duties performed by those gifts, to reach the blessing; [Page 117]so look not for your justification from thence at all: for the Apostle is plain, that he look­ed not for any thing for his righteousness be­fore his conversion; and after his conversion, he counteth it all, as dross, 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 it: for all the gifts of our sanctifi­cation, are fruits of our faith; and therefore faith is said to work 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 for the second Use which Christians are to make of their sanctification.

3. There is in the next place, a point of wit­ness, which this Sanctification doth yield, and the Spirit of God by it. The water beareth witness to the bloud, and the bloud to the wa­ter, and the Spirit unto both, 1 Joh. 5.6, 7, 8. A mans own spirit beareth witness also, Rom. 8.16. The Spirit of God beareth witness with our spirits, that we are the children of God; 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 do not bear witness 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. for without faith it's impossible to please God; there­fore unless faith carry an end our works, they [Page 118]are not works of holiness, such as should bear witness to the soul. Therefore the Apostle doth stir up the Corinthians unto this mainly, Examine your selves whether you are in the faith, 2 Cor. 13.5. if he do exhort them to exami­nation, it is in point of faith: and therefore some of our Divines, as Reverent Forbes of Middleburgh by name, who hath written a Sermon upon it, wherein he noteth this, that ‘ unless men find faith in their holiness, none of all their Sanctification will become a sound witness 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 you be reprobates. There is a marvelous gracious witness, that sanctification giveth unto him that liveth by faith in Jesus Christ, if it be in Christ, and from Christ, and for Christ. This only is that sanctification which the Lord commendeth unto his children, 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 holi­ness; so doth the Apostle Paul, 2 Cor. 1.12. This is our rejoycing, the testimony of our conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world; he rejoyceth at what the Lord doth by him, and with him. Let every man prove his own work, and so shall he have rejoycing in himself, and not in another. Gal. 6.4. But what is it that maketh the A­postle to rejoyce before God? When he re­joyceth [Page 119]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. I thank Jesus Christ our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; who was before a blasphemer, &c. this he thanketh God for: so that, mind you, as he seeth God giving him these gifts, and enabling him unto the work, so he blesseth God in that behalf. You shall find him also blessing God, that had pro­spered this work of the Ministry wheresoever he came, 2 Cor. 2.14. Thanks be to God which al­waies causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. The Lord working in him, and for him, maketh him to triumph, and to over-wrastle all the difficulties which he meeteth withal. The Lord had given him gifts, and taught him to exercise those gifts, and doth accept him; and therefore he expres­seth himself in a marvelous strong speech, Phil. 1.20, 21. I am in nothing ashamed, but that with all boldness, as alwaies, so now also Christ shall be magnified in my body, whether it be by life, or by death: for to me to live, is Christ; and to die, is gain: 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 conversation; and if Christ be his life, then death will be his advantage, and Christ will be magnified in either. Thus we may see how the Saints of God have made use of their sanctification; they are careful [Page 120]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 do 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 holi­ness, when they see Christ in it, and faith in it, and the Spirit of God carrying them along in the waies and duties thereof: thus they see their holiness, and take comfort in it, and from the witness of it, as that by which the Lord dispenseth comfort unto his people, when they receive it from the hands of Christ, and 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 witness of it in Christ, and in the holy Spirit of Christ; and as we receive Joy and Comfort also, which the Lord doth mini­ster unto us, in a sanctified course, by his ho­ly Spirit: so we grow up, and perfect our Holi­ness, 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 ago, nor do they stand at a stay, but go forward in Christianity: and hereupon the Apostle exhorteth the Ephesians, Ephes. [...].6. 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 wayes of Holiness, ought to grow on unto perfection in the fear of God. The Righteous shall hold on his way, and he that hath [Page 121]clean hands shall grow stronger and stronger, Job 17.9. And many sweet means the Lord hath appointed for this end; the communion of Gods people tendeth hereunto, Prov. 13.20. He that walketh with the wise shall learn wisdom: all the Ordinances of God are appointed for this end also, to beget and encrease faith and holiness; 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 own strength, but in the strength of Jesus Christ, seeking for his acceptance and help in every duty he goeth about: and this is that which the Apo­stle Paul doth exhort the Colossians unto, chap. 2.6, 7. As ye have received Christ Jesus the Lord, so walk ye in him, rooted and built up in him, and stablished in the faith. This ought Chri­stians mainly to attend unto; that as you see the branch, the more juice it sucketh from the root, the more fruitful it is: so also it becom­eth the people of God, to know, that the more need we stand in to be fruitful, the more need we have to derive a continual 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 waies of God: whereas otherwise the hearts of Christians would soon fail to go 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 years a­go? Truly, we attend upon Ordinances, but it is only upon the outward act of them, and [Page 122]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 we do not recover our selves, then is not our sanctification that which floweth from fel­lowship with Jesus Christ, and the Spirit of his grace; for you shall ever find this to be true, that there is no gift of Jesus Christ, nor sanctification accompanying salvation, but it doth knit us neerer and neerer unto Christ; for the more we are filled with true spiritual gifts, the more empty we are of our own strength, and of self-conceits, and so we ought to be; otherwise you shall constantly find this, that if the Lord do not preserve this emp­ty frame in us, the more full we are of any gift, the more full shall we be of our own strength, and consequently we shall feel the less need of Jesus Christ; and if this be our constant frame, it will be a sad argument that our best sanctification will not endure, but fall away, unless we be knit unto Jesus 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 find to be the stamp of the grace of Jesus Christ; That the more you receive from him, the more need you stand in of him: insomuch, that notwithstanding all the gifts of the Spi­rit, there is not the ablest Minister of the New Testament, but (if your gifts flow from the Spirit of Christ, and knit you unto Christ) you will find as great need to cleave unto Je­sus [Page 123]Christ, as ever you did the first day, when you came trembling into the Pulpit. If therefore we feel our selves full, so that the more we have received, the more sufficient we are; and go not about the duties we have in hand, in fear and trembling, but in self con­fidence; if this be our usual, and constant practice, it is but counterfeit Christianity: I do 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 & Commonwealth: but this is certain, 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 sometimes full of himself, and depend upon the strength of his own gifts? Yes, bre­thren, 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, and Moses in meekness, and 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 find, that if they have been overtaken once, or twice, as the burnt child dreadeth the fire; so they grow to be more sensible of their need of Jesus Christ, more fearful of departing from him, more careful to cleave unto him, that they might grow up in his name to all well pleasing in his sight. If therefore there be a sanctificati­on that standeth at a stay in any man, it is a great suspicion whether it flow from fellow­ship [Page 124]with Christ, or no: if gifts be truly spi­ritual, a man shall ordinarily grow up in them: Habenti dabitur, Imploy them, and mul­tiply them; but if you have received gifts in your own strength, and you are now full of your own sanctification, truly this is but froa­thy work, and doth not convey true nor lively nourishment and comfort: but to him that in his most spiritual gifts is empty of himself, and only full of Jesus Christ; to live, or die, is his advantage. This is the Use which I would commend unto you touching your Christian Sanctification. Thus we see sundry things have been clear'd from this Doctrine concerning the Covenant of Grace. There remaineth another thing to be resolved, and cleared from the Doctrine: For if God in the Covenant of his Grace, do give himself to be a God to Abraham, and his seed, It is then to be enquired, 1. How God the Father giveth himself. 2. How God the Son giveth him­self. 3. How God the Holy Ghost giveth him­self: For these are the Fundamentals of the Covenant of Grace, and necessary to be opened for clearing the Doctrine of it.

1. Quest. 2 How God the Father doth give himself, to be a God in Covenant to Abraham, and to his seed; that is, to the faithful seed of Abraham?

By a threefold work doth God the Father give himself, Answ. in the Covenant of his Grace, to be a God unto Abraham, and to his elect seed.

1. The first Act of God, is by Giving his own Son out of his bosom, for the redemption of A­braham, and his seed. That is the first and Fun­damental of all the rest, that God doth put [Page 125]forth, or any other person in Trinity, for the applying of the Covenant unto the hearts of his people. And God in giving his Son doth give himself, Joh. 9.14. and 10.30. He that hath seen me, hath seen the Father; and, I and my Father are one: if God giveth us his Son, he giveth us himself also: so saith the Apostle John, 1 Joh. 2.23. He that hath the Son hath the Father, and he that hath not the Son hath not the Father. Herein hath God commended his love towards us, that while we were yet sinners Christ died for us; Rom. 5.8. this is the love of God to send us his Son, that whosoever believ­eth in him, might not perish but have everlasting life. Joh. 3.16. As God giveth us his Son, so he giveth us all things else in his Son, Rom. 8.32. for, he that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? So then this is the first and the great work of God, that he hath given his Son out of his own bosom, to take our nature upon him, to lead a misera­ble life, and to die a cursed death; and in him hath given all his attributes, his mercy, and power unto the sons of men; an undoub­ted sign that God intendeth to give himself in the Covenant of Grace unto his people, when he giveth Jesus Christ himself in that Cove­nant, as he doth say expresly, Isa. 42.6. I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and will give thee for a Covenant of the people, for a light of the Gentiles. Wherein we may see, that God gi­veth another, even that God the Father gi­veth God the Son; thus it is a gift of the Co­venant [Page 126]that the Lord giveth Christ to be the foundation of the Covenant, and the chief blessing of it; in chap. 49.8. He speaketh to the same purpose, In an acceptable time have I heard thee, and in a day of salvation have I helped thee, and will preserve thee, and give thee for a Covenant of the people, &c. No man hath seen God at any time, Joh. 1.18. nor can see him, nor will God the Father have immediate fellowship with any creature, but the only be­gotten Son of the Father, the Lord hath given him that he might reveal him. Thus we may perceive that the Lord is gracious, and marvelous gracious, in that he giveth us his dear Son, the second person in Trinity; and thus he saith to his elect, I will be a God unto thee, and give thee my Son, that shall re­deem thee out of all distress, and danger: This doth the Lord for his people, and it is a clear evidence of his grace, and sheweth that his love unto his people is beyond all banks, and bottoms, for the Lord to give us his Son, and this Son so soon as he was promised; not the Lord only, but his people saw him afar off, Job. 8.5, 6. 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 bless Sarah, and give thee a son of her; yea, I will bless her, and she shall be a mother of many nations, kings of people shall be of her; then Abraham fell upon his face, and laugh­ed; he did rejoyce that the Lord would give him a Saviour out of his loynes: how it could be brought to passe, it may be he knew not; [Page 127]but by a Spirit of Prophecie did he discern it much, no doubt. This is the first work of God in giving himself by Covenant; and this was done long ago, before we were born: he gave him in his eternal Counsel, when he did elect us in him; he gave him when he sent him into the world: but this is more, when 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 unto us; the other did leave us like Lambs in a large pasture: but now as he gi­veth us unto Christ, so he giveth him to us, and both in present possession; and this the Father doth, Joh. 6.44. for no man, saith Christ, can come unto 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 hearing, and learning of the Fa­ther, is a strange kind of learning, which the Lord teacheth the soul by, when he draweth him unto Christ; an effectual Teaching, and powerful, 1 Cor. 1.9. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. This is our effectual calling, and this is the Lords giving us unto his Son, Joh. 6.37. All that the Father giveth me, shall come unto me: all this is properly the work of the Father. Men are said to be well given, when they give themselves to their Books, to their Works, and business: but this we may well say, that we are indeed well given, when the Lord giveth us unto his Son; for other­wise we are but in an ill state, which way soever we are given.

Quest. If you shall ask how the Father gi­veth us, and calleth us, and draweth us to fellowship with his Son? (for they are Scri­pture-phrases, and all of them of like value in Scripture-sence.)

Ans. In a word; The Lord draweth us unto his Son 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 speak no more unto you, then what you have often heard, and I sup­pose long ago received, as, that the Lord cal­leth his people out of their sins, by the light of the Law, and by the spirit of bondage he setteth home the Law effectually unto the soul, and thereby draweth us from sin, and from the world in some measure, that we have now no might to those things, which before we were full of delight in: whether they be sins against the Law, or sins against the Gospel; it is the Lords usual dealing by his Spirit, to set home sins against both; Insomuch that there­by we come to be afflicted with some kind of trembling, and fear, and torment about our spiritual estate: and thus it was with Saul, (who afterwards was Paul) Act. 9.3, 4, 5, 6. when Jesus Christ called unto him out of heaven, he all trembling, and astonished, said, Lord, what wilt thou have me to do? So it was with the Jaylor, Act. 16.29. after the Lord had shaken his heart with an earthquake, (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 [Page 129]themselves, and their sinful waies, by a spi­rit of bondage, whereby they are greatly and deeply afflicted with fear; concerning which, the Apostle Paul saith, 2 Tim. 1.7. God hath not given us the spirit of fear, or bondage; but of power, of love, and of a sound mind, &c. such fear also the Apostle John speaketh of, 1 Joh. 4.18. when he saith, Perfect love cast­eth out fear, for fear hath torment; which cometh from the sence of a mans state, whereby he is many times forced to cry out, and to say, Wo worth my soul, that ever I was born; for the Lord causeth me to possess all my sins, and presseth me down to the nethermost hell: this is one work of the spirit of bondage, by which the Lord draweth the soul out of itself, and its sins, though of it self the spirit of fear goeth no further then to shake a mans carnal confidence: but there is a further act of the spirit of bondage, according to that power which was given to the faithful witnesses, Revel. 11.

Besides this spirit of bondage, the Lord hath another work, which is called a spirit of burning, Mal. 4.1. The day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly shall be as stubble, and the day that cometh shall burn them up, saith the Lord of hosts; and it shall leave them neither root nor branch. 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. First is the root of Abraham's Covenant, which this people much trusted upon; and [Page 130]that is it of which John Baptist speaketh, Now the ax is laid to the root of the tree, &c. and this he spake ( Mat. 3.9.) after he had said, Think not to say with your selves, We have Abraham to our father, ver. 8. So that all the confidence that they had in Abraham's Covenant, and Tem­ple, and Tabernacle, and such things, is burnt up; and so they have no root left them to stand upon. And this is one thing intended by the root. But

2. There is something more in it: for with this spirit of burning, the Lord by the power of his Spirit doth cut us off, from any power of our own natural gifts, or parts, and spiritual gifts also, whereby we thought to lay hold on Jesus Christ; and we are cut off hereby from all that confidence that we have in our own sufficiency, when once the Lord intendeth to bring a soul unto himself; for there is an usual prefidence that we have of our own state: though the Lord have cut us off from hope in the righteousness of our pa­rents, and from boasting of his Ordinances, yet we think there is some power still left us, and therefore we hope, and will seek, that the Lord may reveal himself 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 be like bruised reeds, and not find our selves a­ble to hold up our heads; for Christ came to seek and to save that which was lost. So that Christ will not seek us until we be lost; and therefore he saith, Mat. 16.24. If any man will come after me, let him deny himself, and fol­low [Page 131]me; and according hereunto it is, that those converts, Act. 2.37. do 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 we do? Hence it is al­so, that the poor souls that came unto Christ, Mat. 12.20. were like bruised reeds that could not hold up their heads; for the Lord in this case bruiseth them, and layeth them low, that they see no more hope of mercy, no likelihood that God should shew them any hope. Thus doth the Lord burn up the root of Abraham's Covenant wherein men trust, and the root of all our self-sufficiency; that now we find our selves dried up, and our strength consumed; that now we are not a­ble to think, as of our selves, a good thought.

And again, The Lord by this spirit of bur­ning, doth burn up all our branches also, how fair and green soever they have been; all our fastings, and humiliations, and alms-deeds, and prayers; such things as the Pha­risees much boasted in, Mat. 6.1, 2, 3. &c. but these things are all burnt up. This is a spirit of bondage, partly as it worketh a trem­bling and fear, and partly as it worketh to the burning up of all the hope that we have in our selves. There is a spirit of bondage, I confess, that only worketh unto fear; and now all the hope is, that a man setteth upon re­formation: but if the Lord love a mans soul, he will not let him stay there; but goeth further with him, and sheweth him that his prayers & fastings are all empty, and fall short of the life and power of Jesus Christ. I, but [Page 132]yet, the soul is not quite out of hope, though the Law cannot save me; if it cannot, I must get me to Jesus Christ then, and lay hold up­on him for salvation: as if all were to be had by faith in Jesus Christ, if once he can lay hold upon him, and nothing else were re­quired but faith in Jesus Christ, and my lay­ing hold upon him. I see plainly (saith a man in this case) that there is no hope in me, as hath been rightly observed; & therefore he trusteth upon Jesus Christ, and giveth him­self to Jesus Christ: but now if the Lord love thy soul, he will not suffer thee there to rest, the spirit of burning will not leave thee so. How comest thou by faith in Jesus Christ? Why? Thou tookest it up of thy own 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 then a resolu­tion of thine own, when thou wast convinced of the emptiness of thine own gifts and abili­ties? When this spirit of burning hath blasted this thy faith also, and that by the clear evi­dence of the Gospel put upon it; now, saith the soul, I see that I am not in Christ: though I said, I would trust in Christ; yet I see it is not every one that saith, Lord, Lord, shall enter in­to the kingdom of heaven: now I see it is not my faith that will reach Jesus Christ, it is not a faith of my own undertaking that will serve the turn; I see now Christ alone must work this great work in me, and Christ in the way of his own Ordinances; therefore I [Page 133]must look for it in his word, and in the fel­lowship of the Sacraments; therefore I will look up unto the Lord in all these, and wait for him, and seek him therein. And so the poor soul maketh account, that in time he shall find Jesus Christ in the Ordinances, and so hammereth out a faith from thence, and therein blesseth himself. Now (minde you) the Spirit of God (when the Lord God the Father will draw home the soul through­ly to Jesus Christ) will burn up all thy confi­dence: for if thy soul be not utterly lost; so long as it hath any root, or power in it self: though I cannot work, I will believe; and if I cannot believe, I will wait that I may be­lieve; and so here is still the old root of A­dam left alive in us, whereby men seek to e­stablish their own righteousness, whereof the Apostle Paul often maketh mention: This old root putteth forth it self, and will not suffer the soul to be wholly for Christ, and for Christ alone; and all because there is a spring of Adam still in the soul: whence it is that the soul is marvelous apt to have hope and confidence more or less from some vertue or power in himself; therefore it is no small matter to be cut off from Adam, that's con­trary to nature ( Rom. 11.24.) as saith the A­postle: For if thou wert cut out of the olive tree, which is wild by nature, and wert graffed con­trary to nature into a good olive-tree; this is marvelous strong work, when the Spirit of God cometh to act contrary things to nature: for nature is fully possessed, that what God com­mandeth, I am able to do it: nature will [Page 134]not be perswaded to the contrary: If I hear God command any thing, I will do it, (saith a carnal heart) and if I cannot do it, I will be­lieve; and if I cannot believe, I will wait that I may believe: this is still but nature. Now when the Lord cometh indeed to en­graft us into Jesus Christ, this is quite con­trary to nature. Why wherein is it so contra­ry to nature? I answer: whereas nature is a­ctive for it self, now it cometh to passe, that whereas a soul hath been stirring and busie in his own strength, at length the Spirit of God by the mighty power of his Grace, be­ing shed abroad into the soul, doth burn up root and branch, not only the root of Abra­ham's Covenant, but all the fatness of the root of the wild Olive, by which we are fat, and lively to spiritual work, in our apprehensions; so that we work in our own strength, untill the Lord come, and cut us quite down, and make us to see, that there is not in us the least good thought, as of our selves; and there­fore unless the Lord be wonderfully gracious to us, we cannot be saved: till it come unto this, the soul is not fit for Jesus Christ. Thus the Spirit of God may work powerfully in the hearts men, and burn up their root and branch: and this a spirit of burning may do, and yet leave the soul in a damnable condition, for ought I know; and such as many a soul 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 home to Jesus Christ: so

2. Secondly, there is a further work of God, 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 soul of a man, to bring his will to this passe, to lie down at Gods feet, that he knoweth not what to do; 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 do it: but he findeth himself unable to do 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: wait? saith he; I but I cannot wait; and if I seek the Lord, I cannot find him: and I see others of the servants of God wrought upon graciously; but dead hearted I, nothing will work upon me. Now in such a case as this, the Spirit of adoption cometh into the heart of a Christian, and ta­keth possession of the soul for Jesus Christ, and so draweth the soul unto Jesus Christ, and ma­keth it there to stay, and there to lie down, and to be willing to be drawn yet neerer and neerer to Jesus Christ, and to be carried an end by him, to take all from him, and to give all the glory to him. This spirit of Adoption doth give a man a son-like frame, to lie prostrate at his Fathers will: like unto the Prodigal son, Luk. 15.17, 18, 19. who when he came unto himself, and saw how unable he was to provide for himself, [Page 136]and how unworthy he was that his father should do any thing for him; he came and lay down as it were 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 do with us as seem­eth good in his own eyes, is such a prostration of the heart wherein the Lord hath taken pos­session of the soul, that now a man is led un­to fellowship with Jesus Christ, that there is none in heaven but him, none in the earth in comparison of him, that the soul desireth af­ter: and now a man waiteth upon Christ, to see what he will do for him; and though he cannot tell you that he waiteth, yet he doth wait that he may be helped of God to depend upon him: thus he receiveth all from Christ, and giveth all unto Christ. This is the Fa­thers drawing of the soul, which is expounded to be the hearing and learning of the Father of which John speaketh, chap. 6.45. He that hath heard and learned of the Father, cometh un­to me; which is, when the Lord hath drawn the soul out of his natural corruptions, le­gal reformations, pretences of faith, and wai­ting upon Christ in his own strength for faith if it be wanting: then when the soul doth lie at his feet to disposed of according to the will of God, and is in some measure subject unto the Lord, though not so much as he could be desirous he were; and therefore now the soul doth not content and bless himself in his faith, not any other gifts or works of his own; but yieldeth himself humbly unto the Lord, to work in him both will and deed, of [Page 137]his own good pleasure, and to teach him how to seek, and wait, and believe, and long after Jesus Christ; these things he waiteth for: otherwise, until he be thus taught of God, the soul will alway think that he can do some­thing, and is not able to come out of himself, to an utter denial of himself: but if any man will come unto Christ, he must deny himself, even all his own gifts, and parts, and good works whatsoever: for a man is never utterly deni­ed, until there be nothing left of which a man can say, This I am able to do, or this is an excellent thing in me; and when it com­eth unto this passe, then will the soul 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 soul 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 wait, 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 perk up himself, as a bruised reed cannot do. Thus when it cometh unto saving-work, the will and soul of a man is so cast down, that a man cannot tell what to make of himself; but there he lieth, to see what the Lord will do with him, whether he will reach forth the hand of salvation unto him. In this case the soul is left utterly void, and hath in himself neither root nor branch; but seeth how una­ble he is to believe, or wait: nor can he tell whether Jesus Christ be his portion; and now [Page 138]doth the Lord take possession, and fill the empty soul. If you shall ask me how this spirit cometh into the soul, to make it thus to stoop unto Jesus Christ? You shall find that the Lord useth to convey himself unto the soul in some word of promise of the Gospel, that sheweth unto the soul the riches of the grace of God in Jesus Christ: something or other is declared of Jesus Christ: This word being taught in the publick Ministry of the Word, or brought to remembrance in some spiritual duty, as prayer, or conference, or the like (for 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 himself, 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. God was in Christ reconciling the world unto himself; or that in 1 Tim. 1.15. Jesus Christ came into the world to save sinners, of which I am chief. In some such word of Gods grace, he cometh and putteth life into the soul, and maketh it somwhat quiet, and causeth it to see that there is hope in Israel; and the Lord is able to save me, and there is riches enough in Jesus Christ to save me. By such kind of work it is, that the Lord bringeth the souls of his servants effectually to Jesus Christ. And now hath God the Father given us unto Je­sus Christ; and until now, thou never camest home savingly. This is the second act where­by [Page 139]God the Father giveth himself unto the soul.

3. The third Act or work of God the Fa­ther which followeth both these: So soon as ever the Lord hath given this self-denying spi­rit unto the soul, 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 a­gain; when the soul is in such a frame, now God the Father cometh by a third work of a­ctual reconcilement: The first work, was of con­viction: The second, was a work of subjection: And 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 Catechisms 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 acknowledge it in the one, and not in the other, we do God the Father wrong. Well, he is then reconciled unto us, having given us the Spirit of his Son, and now he doth pronounce us reconciled unto him: this is the work which is spoken of, Rom. 5.10. When we were enemies, we were reconciled unto God, by the death of his Son. And this is the work of God the Father, according to that which is 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 soul.

1. Act of God is Adoption, whereby he ma­keth us his Children; as Gal. 4.4, 5, 6. When the fulness of time was come, God sent forth his Son made of a woman, made under the law, to redeem them that were under the law; that we might receive the adoption of sons: and be­cause ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. And as many as received him, to them he gave power to become the sons of God, Joh. 1.12. So that now we are the brethren of Christ, and the sons of the eternal God. Adoption is pro­perly the work of the Father: but Jesus Christ being the natural Son of God, we must be knit unto him, before we can be accounted sons.

2. Act of God is Justification, It is God that justifieth, who is he that condemneth? Rom. 8.33, 34. This is the Fathers work, and it is principally attributed unto him to forgive our iniquities, and to reconcile us in Jesus Christ. And look as it is in our natural being; so soon as ever we have received natural life from A­dam, we become the sons of Adam, and his sin is imputed unto us: so it is in the new birth; so soon as ever the life of Christ is shed abroad into our hearts, so soon are we heirs with Christ, and the righteousness of the second A­dam is imputed unto us now to our justifica­cation, as was the sin of Adam before to our condemnation.

The Doctrine it self is but an Use. Ʋse 1 But I desire that we may all of us apply it unto our selves. It will be helpful unto us for our in­struction; to teach us how we came to saving fellowship with God in Jesus Christ, and [Page 141]wherein lieth our spiritual union with Jesus Christ, & 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 four sorts of men, that fall short of this union with Jesus Christ.

1. You have some that bless themselves in their natural state; it may be they are rich, and honourable among men: well, they bless themselves in that state, and will never go any further.

2. There is another sort, that are convin­ced of the danger of their natural estate, they dare not rest there, and hereupon they fall to reformations, and so to duties of humilia­tion, and the like; wherein they find such a blessed change, and so much comfort, as doth satisfie them: and indeed the Lord 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. Mar. 6.20. here was a great change, and doubtless much comfort: yet these men ne­ver had the work of God the Father, to burn up all that they have received by any strength of their own.

3. A third sort go a step beyond these: They have been convinced, that they went forth to reformation in their own strength: they plainly see it, and discern it; and there­fore they know that it is impossible to be sa­ved by the righteousness of the Law, and that it is not of works neither, of one kind, [Page 142]nor of another: They are convinced, that faith only must do the deed, and upon this ground they will take up faith to believe in Jesus Christ for salvation; and that faith which formerly they have pitched upon their good duties, they will now pitch it upon Je­sus Christ: but still it is the same faith, for the root is not yet burnt up, their old corrup­tion still remaineth in them: and so here is your old faith translated from one object to another; it was fastened before upon duties and reformations, and now upon Jesus Christ: 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 as he hath done, if he had not been well pleased with me in Jesus Christ: but though he may be sometimes burnt up touching his hope in re­formation, yet he will translate his faith to Jesus Christ: but how came you to do that, brother? Why, I saw my hopes in my own reformation would not serve my turn, and therefore I believed in Jesus Christ; and now shall nothing draw me from Jesus Christ, nor pull me from my confidence: for I have built upon some word of God, and some promise of his 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 own making, that I may so speak; it is no more but a spirit of burning at the best, that hath burnt up his confidence in his own [Page 143]works, and taught him to resolve to believe on Jesus Christ.

4. There are a fourth sort, that fall far short of Jesus Christ also, and yet go beyond all these: they go beyond works, and beyond this faith also which we have spoken of, which was not a lively faith in Jesus 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 faith the soul 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 wait upon Christ that I may believe, and unto him must I seek for help. Is not this soul in a state of everlasting fel­lowship with Jesus Christ? Truly this is that which the Lord many times bringeth the souls of his servants unto; but he leaveth them not here, if he mean to do them good. For I would examine again, how camest thou to wait upon Jesus Christ? Thou hast been dri­ven out of conceit of thy former faith, and so hast been forced, and hast seen a necessity to wait upon Jesus Christ for faith, or else thou canst not believe: force of argument hath [Page 144]constrained thee thus far. If thou hast taken up a course of waiting only upon this ground, here is a spark of old Adam still kept alive in thee: thou art able to seek, and wait upon Jesus Christ, and yet I cannot promise thee that thou hast any part or portion in him. But a soul will say, Hath not the Lord made gracious promises to all those that seek for him? Hath he not said, that all they are blessed that wait 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 such as wait and seek in their own strength, who being driven unto 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: but if ever the Lord mean to save you, he will rend as it were the caul from the heart, I mean, he will pluck away all the confi­dence that you have built upon, as a man would rend the entrails of a beast from him: so the Lord will bring you to a flat denial of your selves, and that you have neither good will nor deed as of your selves; and you know not what God will do 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 and com­fort; but now he is brought plainly to see, and flatly to deny, that he had not so much as one drop of the fatness of the true Olive in him, when he most trusted unto his own ex­cellencies. [Page 145]Now a man being thus far brought on, doth not only deny himself 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 do unto me as seem­eth him good; the Lord is righteous in all that cometh upon me: this only the soul hath for his support in such a case, the Lord is able to do all for me that I stand in need of: If he shew me no mercy, he is just; if he be gracious, I shall live to praise him. Now when a mans will is thus subdued, that he hath no will of his own to be guided by, but the will of God, this is true brokenness of heart, when not only the judgement, but the heart and will is bro­ken. The soul being thus convinced that neither his working, nor believing, nor wait­ing, nor seeking as of himself will do him any good, there is no mercy that he can chal­lenge for any goodness sake of his own; then cometh the Holy Ghost in some declaration of Gods free Love, and taketh possession of the heart, and then the soul beginneth to pant after Jesus Christ, and nothing in heaven but him, nor in the earth besides him: The soul being thus wrought upon, beginneth to put forth it self towards the Lord Jesus; but the Holy Ghost had taken possession before, and so helpeth our infirmities, Rom. 8.26, 27. he alone must help us, and no other: observe it I pray you, for it is most necessary to know it to be impossible, that a conditional promise should save the soul. A man is convinced that there is no condition will quiet his spi­rit until the grace of God in Christ be mani­fested [Page 146]to him. This is the first Use.

The second Use may give light touching a controversie, if it be stirring in the Country, I know not whether it be, I fear it is, and yet hope that if matters were rightly understood, there would be no material difference: for if the Question be not about grace, but about the discerning of grace, you will find that dif­ferences which tend unto the discerning of grace, will be of much less dangerous conse­quence then the other; for thereupon lieth the very foundation of a Christian mans safe estate. How far there is difference in the Country, I cannot give an account; but I desire that you may all understand what I say.

If you demand, Quest. 1 upon what grounds cometh the soul to close with Christ aright; whether upon a conditional, or upon an absolute promise? And are they not both free?

I answer, Answ. It is true, they are both free; but when God is said to do any thing to a work, as to apply a promise to a work, it is not so pro­perly said to be a promise of grace: but I will not enter into Dispute: This you will find to be true; that take a soul that is in union with Christ, and apply all the Promises to him, he will make you this answer, before the Spirit of Grace cometh into him, he is clear in this, that there are none of all the Promises of God belonging unto him, till the Lord who hath broken him do bind him up again; for his heart will tell you that his duties and reformations have been such, as have kept him from Christ. You will say, I hope you [Page 147]trust upon Christ: I, will he say, with that faith by which I trusted upon works before. If you tell him of promises made to faith, he will say, But not to mine, that hath only sprung from my own reformations. Consider, all you that search the word of God this day, when the soul cometh, to deny that it hath true faith, what promise can it apply unto that which it denieth it self to have? A soul will be ready to refuse promises, even when the Spirit of God hath taken possession; but then it is his sin: yet all the time before, there is no reason but that the soul should refuse to apply Pro­mises; when there was nothing but a power of the spirit of Reformation, and till we be cut off from the old Adam, we shall be ready to quarrel and snarle that the Lord should deal thus with us; and why did he suffer A­dam to fall? and put upon us such a Law to obey, and then condemn us for that which we were never able to perform? Truly there is nothing to help in this case: but the Lord will take away thy crabbed spirit, he will make thee to lie flat at his feet, and to say, If he will kill me, here I am; and if he will save thee, he will make thee content to receive all from Christ; and to be willing that he should do with thee, that which is good in his own eyes. And what can help a soul now, but only an absolute promise? Whereby the soul is rai­sed to look to the Name of that Christ, whom he hath all this while blasphemed and per­secuted. Thus we see upon what terms and grounds any one is jealous of building his comfort upon conditional promises, and why we [Page 148]are so loath to say, that sanctification is an e­vidence of a mans justification; it is because men may produce sanctification, and promises unto it, when it is but legal righteousness. Yet some men will say, I have been driven out of my own legal righteousness, and now I rest upon Jesus Christ, and may I not take com­fort in such faith, and sanctification flowing therefrom? I confess faith in Christ, and san­ctification flowing from it, are precious trea­sures; but how camest thou by them? If thou knowest not how, I cannot but think that thou stoalest them, and camest not by them in the right way: you will say, Well, though I have no righteousness, nor faith of my own, yet I can wait upon Christ: How camest thou by power to wait upon Christ? Here is a branch of the old Adam still springing forth afresh; thou art confident in thine own strength, and worth; and if God deal otherwise with thee then thou expectest, thou wilt be apt to wran­gle with the Lord, so far wilt thou be from stooping to his will. Search the Scriptures, and see if it be not the truth of God. See whether it be thy qualifications taken up upon unjust grounds, that will save thy soul; thou hast not been drawn far enough all this while: if thou sayest thou hast been drawn to reformation, and faith, and waiting; If thou hast been indeed drawn, it is a comfortable sign; but truely the Promises do not belong unto thee, until thou art brought unto a flat denial of thy self; and thy will be made to lie prostrate before the will of God, and is una­ble to satisfie it self in any thing besides Jesus [Page 149]Christ; the want of either of which, will leave a man still a member of old Adam; that either he will cavil with God, or else will go away, and be jolly, and frolick, and free of spirit, though he knoweth not what the Lord will do for him: which is a plain sign that the Spirit of God is not there, & then there is no condition of which it can be said, This is the spot of Gods children, This is the seal of the servants of the Living God. If then the Spirit of God come upon the wings of a promise, it is an absolute promise; and then you must not wonder, if we be thus afraid that men should build their faith upon conditional promises: if men build their consolation upon conditions of obedi­ence, hypocrites have gone beyond it: if you have trusted in your own faith, hypocrites will plead that they have gone beyond that also; for they have waited upon God that they might believe. And therefore see the reason why we do so much mistrust the building of our faith upon promises made unto conditions in us. And I have given you the grounds from the word of God: for I should be a Trai­tour to the Lord Jesus, if I should speak from any other grounds. And though it be true (which I have formerly said) that the fruits of the Spirir of grace in the heart of a Chri­stian, as Faith, and Patience, and Love, can­not be denied to be evidences of a good estate; yet let it first appear from whence they come: first draw neer unto God in Jesus Christ, and when any are brought on to Christ by self-de­nial, such mens faith and love are indeed e­vident tokens of salvation and communion

with Christ; but until men be thus brought on, they can have no Evidence from such graces. Therefore you see why we are so fear­ful to build our faith upon qualifications; for any self-denying soul will tell you, that no promise will serve his turn to build his faith upon, but some such as speaks of Gods won­derful and free grace: if there be any pro­mise made unto faith, he will find himself ve­ry unable to apply it, until the Lord by some word of his free grace hath wrought faith in him.

You may see here the unsafeness of any such building; Use 3 as when we are convinced of our sins, then we seek for some qualification in our selves, and think that the Holy Ghost applieth some promise made to such a qualifi­cation; and so we lay hold upon Jesus Christ: a most unsafe building, in my understanding; for we cannot reach any gracious qualificati­on, until we have first received Christ in the Promise; and then we must look up unto him to bring us unto the promises, and to apply them to us. It is not possible that a corrupt tree should bring forth good fruit: but first make the tree good; and good trees we can­not be, till we be ingrafted into Christ: which is indeed the ground of my great fear, and soli­citude, and the reason why I dare not be so unfaithful, as to set men in a way of faith, or any other qualifications, thereby to conclude their safe estate, before they have received Christ in a promise. Indeed, when a mans soul is wounded, and convinced of some hai­nous sins, the Promises of God in such a case [Page 151]may support his soul; but do not lead a man in such a case to see his faith, or any other qualification, therein to satisfie himself: but if I would help and comfort such a soul, I would declare to him what the Lord hath done for us in Christ; I would shew him all the treasures of the rich grace of Christ; I would set in order before him, how he loveth freely without any deserts in us; I would tell him how freely the Lord Jesus Christ doth invite men to come to him, that have neither money, nor moneys worth: and if the Lord take delight to do him good, and to do him good by my mouth; he will convey his Spirit of grace in some such word as I have spoken unto him; but if the Lord do not breath by his Spirit in my words, then I would advise him to go and talk with some other Christi­ans, I would not limit him to any one bro­ther; but let others also tell him, what Christ hath done for their souls; it may be the Lord may thereby convey himself: and I have sometimes known this in experience, that when some have spoken scornfully of the free grace of God, yet when the same hath been held forth, their spirits have been subdued to stoop unto it; so great is the power of the word of Gods free grace, set home by the Spirit of God; and the meditation thereof doth serve greatly to the firm rooting of the peace of Gods people.

The fourth Use, Use 4 is to such a soul who is brought home to fellowship with Jesus Christ, and actually justified; being first adopted, he is reconciled to God, and is become the son of [Page 152]the most High, and hath all his sins pardoned, both past, present and to come. It is a ground of much Consolation to such a soul who hath the Holy Ghost dwelling in him, he cannot rest till he find the free grace of Jesus Christ revealed to him by his holy Spirit, in some promise thereof; for Christ himself hath said, That the Spirit of truth will take of mine, and shew it unto you, Joh. 16.14. There is strong consolation laid up for all those that cannot rest without the manifestation of the free grace of God unto their souls: other things will not satisfie them; the Lord doubtless will withhold no good thing from such.

We now proceed unto the ninth Question, Quest. 9 which is, How doth God the Son give him­self unto Abraham, and to his seed, in an e­verlasting Covenant and union that shall never be dissolved?

In three acts or works about Abraham and his seed. Answ.

1. First, in giving Christ, God doth give himself; and therefore here is the Son's work, to come, and take our nature upon him: For the Father gave him for that end, and the Son came to fulfil the will of the Father; and that is the Son's work, even the true distinct work of Christ. It properly belongeth unto the Son, to be our actual Redeemer from all sin and misery.

2. As the Father draws us to the Son, and reveals the Son unto the soul; so doth the Son reveal the Father also: Joh. 1.18. Mat. 11.27.

3. As the Father doth accept us in his Son, as justified by his righteousness, so the Son [Page 153]doth preserve us in this estate, even to his hea­venly Kingdom. These therefore are the three works of the Son in the Covenant of Grace.

He takes our nature upon him for our re­demption.

He reveals the Father to us.

He preserveth us in the Father and in himself. Let us speak something to each of these in particular.

1. For the first of these, That he took our nature upon him; the Apostle saith, Heb. 2.14, 15. &c. For as much as the children are parta­kers of flesh and bloud, he also himself took part of the same, that through death he might destroy him who had the power of death, that is the devil, and deliver them who through fear of death, were all their life time subject to bondage, &c. Therefore it was truly said, Isa. 9.6. Unto us a Child is born, unto us a Son is given, &c. He took our nature upon him, lived a miserable life, died a cursed death; this is the proper character, and work of the Son; and thus he is made an horn of salvation to us, Luk. 1.69. and all this floweth from the everlasting Co­venant, as also Zachariah Prophesied, Luk. 1.72, 73. To perform the mercy promised to our fathers, and to remember his holy covenant, the oath which he sware to our father Abraham: By him we have redemption through his blood, Eph. 1.7. Col. 1.14. He gave himself for us, that he might redeem us from all iniquity, and purifie unto him­self a peculiar people, zealous of good works. Tit. 2.14. This then is the first work of the Son, to Redeem us: And the very phrase of Redemp­tion doth imply a double state of those that are [Page 154]redeemed, without which it cannot be under­stood, to wit, The state

• whence
• and
• whereunto

they are redeemed,

Even from a state of bondage, unto Christian liberty; this is found in all redemption proper­ly so called: It findeth us in bondage, and setteth us in a state of liberty, Heb. 2.14, 15. He took our nature upon him, that he might deli­ver them, who through fear of death were all their life time made subject to bondage. And this third thing also is implyed (in the word Redemption) with both the former, namely, a certain price by which we are redeemed from bondage unto liberty. In a state of Bondage we were under the Law and curse of God, but Christ hath redeemed us from the curse of the law: Gal. 3.13. and now sin shall no more have domi­nion over us, for we are not under the law, Rom. 6.14. that is, not under the Covenant of the Law, though we lie under the Commandment of it in Christ: we were sometime under the bondage of sin, under the guilt and strength of sin; but by Christ we have redemption, e­ven the forgiveness of our sin: and as the Law was the strength of sin; so sin was the strength and sting of death, 1 Cor. 15.6. but now, O death where is thy sting! O grave, where is thy victory! the Lord hath delivered us from him that hath the power of death, Col. 2.15. Heb. 2.14. and from this evil world: Gal. 1.4. and from the wrath come, 1 Thes. 1.10. [Page 155]so then this was bondage we sometimes lay under, when the Law of God pressed heavily upon us the conscience of sin even unto death; both first, and second death; and both Law, and sin, and death delivered us un­to the power of Satan, and held us under the wrath of God; the world turned to be our e­nemy in all the blessings and crosses of it: from all these bondages Christ hath redeemed us; and it is a marvelous work in the eyes of all that enjoy the ben fit of it.

If you shall ask, what Ransom the Lord did pay, that we might be redeemed?

The answer is given, in 1 Tim. 2.5, 6. There is one mediator between God and man, the Man Christ Jesus, who gave himself a ransom for all, &c. so that he himself is the Ransom. I will not stand disputing whether he gave his a­ctive, or passive obedience, or both; The Text is large, He gave himself, from the height of glory to become a mortal man, not sinful, but by imputation; so that from first to last he gave himself. Consider him therefore from his first taking our nature upon him, and all is but one ransom; for his very active obedi­ence was passive, and his passive obedience was active; if he had not been active in his sufferings, his sufferings had not been satis­factory, therefore he willingly laid down his life; No man taketh it from him, but he layeth it down of himself, Joh. 10.17, 18. else had not his death been of any sweet smelling savour to the Lord: forced death is no acceptable sa­crifice.

Again, on the other side; his active obedi­ence [Page 156]was passive; he suffered himself to be closed in his Mothers womb, and when he was born he suffered himself to be laid in a man­ger: and although being God over all, bles­sed for ever, he was subject to no Law, yet now he suffered himself to be obedient unto his Father: now for great Princes to live in o­ther Dominions, to observe their Rules, and be guided by their Laws, it is a suffering. This did the Lord Jesus; for he had a special commandment to observe both Law, and Go­spel; and in this the Divine Nature doth suf­fer as much, as for the Creator to become a creature, and to take upon him the terms of hardship which become a creature: It is no debasement unto Angels, nor unto Saints, to be obedient; but for the Creator to be obedi­ent unto the Law of God given unto the crea­ture, in this he greatly humbleth himself; when he saith, Thus it behooveth us to fulfil all righteousness, Mat. 3.15. And this is such kind of passion as hath all things tending to satisfaction in it. And by all this you may see, that from the first to the last the Lord Je­sus is a Ransom; take him in his Cradle, and he is a Ransom; take him throughout all the course of his life, and he is passive, and in all his sufferings he is active: He went up and down doing good, and suffering evil all his life long; and thus he is a Ransom: but a­bove all, when as he came to wrestle with the wrath of his Father, he did therein exceed all the rest of his sufferings: It was much indeed for the Son of God to make himself a servant; but when he that is the Son of the eternal [Page 157]God, and in regard of his God-head equal with the Father, shall now stand to wrestle with the unsupportable wrath of God, and to cry out, My soul is in an agony unto the ve­ry death, and through anguish thereof to sweat drops of bloud; and though his heart as it were seems to recoil, so that if it were possi­ble he desires the cup might pass from him, yet he is carried before Pontius Pilate, and is there condemned, and afterward suffereth the death of the Cross: this was the chiefest part of the ransom, which the Lord did intend to pay to the justice of his Father; wherein he did also undergo the very pangs of Hell for our sins, and so gave himself a Ransom for us. And had not all this been, we should never have been redeemed from the terrours of the Law. Thus therefore did the Lord give him­self, in taking our nature upon him, and gi­ving himself unto a state of bondage, from a state of liberty, to redeem us unto liberty from a state of bondage under the curse of the Law of God, even unto liberty from sin, and death, and Satan, and this World, and from the indignation of the most High: A won­derful deliverance!

But as it is in all other liberties; so this Christian Liberty doth stand in two things: First, As in removing some bondage, and bur­dens: Secondly, So it carrieth with it some such priviledge and enfranchisement as where­by me claim some liberties which others can­not reach unto; and those the Lord Jesus hath dearly paid for, by suffering his Fathers wrath, which did so drink up his Spirits, that [Page 158]I believe he died not by the pains of his bo­dy, for he died before his time; but the wrath of God did swallow him up principally, though his bodily pains did help it forward. Now by this means we have access unto the Lord, and into this grace wherein we stand, Rom. 5.2. and that with boldness, and confidence, Ephes. 2.12. even to enter with boldness into the holiest by the bloud of Jesus, Hob. 10.19. Hereby we have liberty to call God Father, and to come unto him as to a Father, and to expect all blessings from him for this life, and for a better, both wisdom, righteousness, sancti­fication, and redemption from all miseries and dangers, even from death to life, even life eternal; besides all blessings of the Kingdom of grace here below: All Church-priviledges, and Commonwealth-priviledges, hath the Lord purchased for us by his bloud: great and large are the liberties which the Lord hath purchased for us, that are recorded every where in Scripture. So that if the Son shall make you free, then are you free indeed

2. Now for the second work of the Son in this everlasting Covenant. Presupposing the Lord God the Father to have drawn the soul unto the Son from all confidence in the world, and in his own righteousness, and in his own returnings unto God by believing through his own power, from confidence in his own re­solutions, and his own waiting upon Christ; and from all confidence in priviledges, and power of nature, and grace received; now it may be all this while the poor soul knoweth not who it is, that hath wrought all this work in him, [Page 159]and for him; and it may be he is so far to seek in this, as that he knows not whether it be the Lord God the Father, or the work of some enemy to deceive him: though he all this while seeth his need of Christ, and hath none in heaven but him, none in earth in comparison of him, of the want of whom he is sensible; yet the soul knows not whether all this humiliation, which is wrought in him, come from the wrath or mercy of God, and whether God hath not in all this, given him only a taste of the very torments of Hell, and the pledge of them, to his everlasting perdi­tion.

Thus may the poor soul be affraid notwith­standing all this gracious work wrought in him, above all the power of the creature: though the Lord hath not said much of it unto him, yet he hath done it; and hap­py we that ever the Lord hath owned us so far.

Now here is the special work of the Son, he doth bring us back again to the Father, and re­veals what the Father hath done unto us, e­ven his rich grace that hath taken all this pains with us; for as no man knows the Son, but the Father: so neither doth any man know the Fa­ther, but the Son, and be to whom the Son will reveal him, Mat. 11.27. So that the Lord Jesus doth enlighten the soul, by the anointing of his blessed Spirit, to see what it is that the Lord hath done for him in mercy; which heretofore he thought was done in wrath: whence the soul begins to see the Fathers love, even the goodness of a God in what hath pas­sed upon him, far beyond what he could have [Page 160]asked, or thought for; And therefore now be­gins with some more hope, and liberty to call God Father: for from this work of the Son, there doth arise the two characters of a Son in the soul, both which are comprized in this one, that is liberty: and there is a double li­berty wherein a son doth stand: 1. First, He hath ease from all his doubtful fears, or at least from a great part of the burden of them; some refocilations, some kind of quietness fal­leth upon the heart of a wearyed sinner, whence the heart is eased beyond his thoughts; although as yet his comfort stands rather in expectation, then in actual fruition; as our Saviour saith, Come unto me all you that are weary, and heavy laden, and I will give you rest, Mat. 11.28.29. He doth not promise sudden rest: He will give you present ease; but learn of me, for I am meek and lowly, and you shall find rest unto your souls. The Lord will give rest unto the souls of his people; at the present he gives them ease, and an expe­ctation of much more plentiful fruition of rest and peace, which they have begun to taste of.

And how doth the Lord ease the soul in such a case, so as that they feel the burden a great deal lighter? How doth the Son quiet, and still, and refresh the soul? Is it by the sight of his own hungering and thirsting af­ter righteousness?

What saith the Lord in such a case? Or how doth he satisfie the soul? He telleth us plainly where our satisfaction is, Joh. 7.37, 38, 39. If any man thirst, let him come unto me [Page 161]and drink: So that if a man thirst, how shall he satisfie himself in his thirsting? This is the main question in many a soul; May I not draw consolation out of this, that I do thirst after the Lord Jesus?

You shall find, that the Lord doth not bid me go satisfie my self by seeing my thirst: If a man shall say, I am exceeding thirsty, and I shall tell him that he is a man of a healthful constitution, because a man in a Frenzy is thirsty, and knows it not; this will not satisfie his thirst.

How therefore comes the soul to be freed of his burdens? He thirsteth after Christ, and none of all the creatures can quench his thirst; therefore our Saviour proclaims this in the last and great day of the Feast, when most of the Jewes were present (for this Feast lasted eight days) If any man be now athirst, and not satisfied with all the Ordinances they had now enjoyed: he doth not send them back a­gain, nor doth he bid them satisfie themselves with their own thirstings; neither doth he tell them, that their blessedness lyeth in that they do thirst (though there be a blessedness in it) but how then shall they be satisfied? Let him come to me, and drink.

So that this is the Christian Liberty, which the Lord brings us unto, when he works in us unquenchable desires after Christ: if you would comfort a soul, and tell him you do thirst after Christ; & that you could not have done if Christ had not wrought it in your soul; you say true, and there may be more in such a soul then he is aware of; yet Christ is not [Page 162]wont to leave the soul to quench his thirst with his thirst: but you will say, Is not hun­gering and thirsting a sign of health? For a surfetted body doth not hunger: true: yet the Lord doth not direct the soul to content himself with his own act; but, Come unto me. But will the Lord Jesus give him drink? He promiseth that he will; Let him come to me, and drink: And he saith moreover, He that be­lieveth on me, out of his belly shall flow rivers of water of life: this he spake of the Spirit, which they that believe on him should receive; for the Holy Ghost was not yet given, because that Jesus was not yet glorified: so as that which now the Son doth, is not the proper characteristical work of the Spirit; but Jesus Christ doth come unto the soul, and comforts it in some measure; and, which is a second degree of liberty, giveth some liberty of hope, that the Lord will at the length be pleased to fill him with his blessed Spirit, which the Lord did more abundantly pour out upon the Disciples after his Resurrection: And there is yet a more abundant fulfilling of all, when he doth come unto the proper work of the Spirit; and therefore he distinguisheth his own work, from the work of the Spirit, Joh. 14.16, 17, 18. and 16.7, 13. he saith of himself, that He will not leave them comfortless; but he putteth this difference between his own work, and the work of the Spirit, Joh. 16.25. Hitherto I have spoken unto you in parables; but the time comes, when I shall shew you plainly of the Fa­ther; yet he had spoken much unto them, and told them that he loved them, and that the Fa­ther [Page 163]loved them; but all is but a kind of para­ble in comparison of what the Lord will fur­ther reveal, when he doth more fully send forth his Spirit into their hearts. In the mean while himself setteth on some word or other of his grace, whereby he gives the soul such a taste of himself (more then reprobates can have) as makes him thirst after more and more of Christ, until he be satisfied with the riches of the grace of God.

3. Thirdly, When the Son hath thus brought us unto the Father, and shewed us his fatherly love toward us, as he saith, Joh. 16.26, 27. I say not, that I will pray the Father for you, for the Father himself loveth you. Then doth he keep us in this estate: And (which is a far­ther work of the Son) for this purpose, he will send us his holy Spirit, as He told his Disciples, Joh. 16.7. It is expedient for you, that I go a­way: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you Thus as the Father sent the Son: so will the Son send the Spirit; and in the mean while he doth preserve us until the Spirit come; and then he preserveth us by his Spirit. Now sometimes he makes his people tarry lon­ger, before he send the Spirit in this kind of dispensation (but we leave the times and sea­sons thereof, unto the free purpose of the grace of God) but I say, mean while the Son preser­veth us, Joh. 6.39. This is the Fathers will, that of all that he hath given me, I should lose nothing. So Joh. 17.12. Those that thou gavest me I have kept, and none of them is lost. He keeps us in a waiting frame of spirit, so that we cannot but [Page 164]thirst after him, and long for him, and mourn for the want of him; and then a bruised reed shall he not break, and smoaking flax shall he not quench, until he bring forth judgement unto victo­ry, Mat. 12.20. Thus hath the Lord Jesus promised to keep us, and this he doth per­form,

1. Partly, by praying for us, Luk. 22.31, 32. Simon, Simon, Satan hath desired to have you, that he may sift you as wheat; but I have pray­ed for thee that thy saith fail not: so Joh. 17.11, 20, 21, 22, 23, &c. Holy Father, keep through thy own Name, those whom thou hast given me, that they may be one, as we are, &c. and this is the eternal efficacy of the Son, whereby every beleeving soul is kept until he do finde fulness of accomplishment of his spi­ritual desires: and though we may be ma­ny waies wanting in prayer for our selves, yet he will give us his Spirit to pray within us with sighs and groans that cannot be expres­sed.

2. And as he 'will keep us by his prayer: so secondly, by his ruling Providence; for all power is given unto him, both in heaven, and in earth, Mat. 28.18. and this power he doth employ to preserve his servants from all the delusions of the sons of men. The Prophet Ezekiel complains of some, that thrust away, and shoulder out the people of God, Ezek. 34.21, 22, &c. but, saith the Lord, I will set up one shepherd over them, and he shall feed them, even my servant David: vers. 23, & 25. They shall dwell safely in the wilderness, and sleep in the woods. None of all the delusions of Anti­christ, [Page 165]none of all the power of Tyrants, not all the flattering world, nor all the persecuting world shall be able to shoulder off the Saints of God from him, 2 Tim. 1.12. I am perswaded that he is able to keep that which I have commit­ted to him against that day: and the Lord Jesus engageth both his own power, and his Fathers power for this end, Joh. 10.28, 29. I give un­to them eternal life, and they shall never perish, neither shall they pluck them out of my hand: my Father, which gave them me, is greater then all, and no man is able to pluck them out of my Fa­thers hand. Thus have you seen how Jesus Christ gives himself unto Abraham, and to his seed, to become one with us, to lead a misera­ble life, and dye an accursed death, thereby to redeem us from all our enemies unto a state of liberty, by an invaluable price, even by him­self. And having thus had the Father drawing us unto Christ, (though the Father said little unto the soul who had been about him all this while, and so leaves the soul in no small distress) as the Fathers work is Power, so the Sons work is Liberty; and he revealeth to us our redemption; and reveals it so, that the soul is set in an earnest longing after Christ, (in whom there is a way to the Father) and a great mourning after him, hungring for him; so that nothing in heaven nor earth can satis­fie him: in which case, the Lord doth give such strength and constancy unto the soul, in looking towards Christ, as encourageth him to expect refreshing in the end; though at present he looks at all that he hath attained as a parable in comparison of what he would [Page 166]further enjoy in communion with Jesus Christ: but it often befals the servants of God, as it did the Disciples of Christ; they were put unto new demurrs, and doubtings: We thought (say they) it had been he that should have restored the kingdome to Israel, Luk. 24.21. (these were Simon, and Cleophas) if it had not been He, where was the comfort and blessed hope of rest, which they looked for in Jesus Christ? we thought it had been he; a sign it was a demurr, and dispute in them, whether it was Gods grace in them, or Christ that had been with them, yea, or no: whilest they are at this debate in themselves, Jesus himself comes unto them, and reproves them for their unbelief, and chargeth them to tarry at Je­rusalem, and there to wait for the promise of the Father. And thus doth the Lord Jesus teach us to know the Father, and reveals him to us by strengthning us unto all such holy duties as he calleth us unto: and though we be ma­ny times affraid to pray, to hear, to come to Christian conference; yet the Lord will not suffer us to refrain, but we must pray, and con­fer, and hear; and when we have used all, he teacheth us to know, that it is not in all these, as of themselves, to work any thing in us; nor doth he suffer us to content our selves in any thing wrought in us, but causeth us to thirst after more of himself in every Ordi­nance, until the Spirit comes in a plentiful measure, according to all the latitude of our desires after Christ Jesus.

Now for the Use of this; Ʋse 1 in the first place, If so be the work of the Son be such a work of [Page 167]redemption, then certainly our state is a state of bondage, before we be thus redeemed; yea, it is such a state of bondage, as wherein we lie bound under Gods Law, and under sin, under Gods wrath and curse; under the De­vil and death, and under the power of this world; and all these enemies have power o­ver us, to carry us captive unto sin and mise­ry: so that great is the misery we lie under, if we knew our misery; few know it, but are ready to say, with those Joh. 8.33. We were never in bondage to any: oh poor hearts! then were you never redeemed to this very day: if thou never yet knewest thy bondage, thou ne­ver yet knewest thy Redeemer; the Lord will never so dishonour his own work, as to pay so great a price to work so great redemption, for those that never knew what it meant: nay, first he will teach them their bondage, ver. 34. He that committeth sin is the servant of sin; there­fore if the Son make us free, we shall be free indeed; but otherwise we cannot be free.

Secondly, Use 2 It may teach all those that are under bondage, where your liberty and hope, and spiritual redemption lies: Isai. 45.22. Look unto me, and be you saved, all the ends of the earth: look unto him.

Object. But may I not look at such good desires, and hungrings and thirstings, and mournings after Christ, as are in me, to satis­fie my self with them

Answ. Alas, you may look long, and it may be much ado to kindle a spark of com­fort; it may be you may get out a spark, but then it is but a sparkling light, neither will [Page 168]the Lord suffer his servants to fasten the sa­tisfaction of their souls there: shall a man that is hungry look to his hungring and thir­sting? will that satisfie him? It is indeed a sign of health, but it will not satisfie him: so neither will spiritual hungring and thirsting: therefore he saith, Come unto me, if you mean to finde rest: it is not a mans weariness that doth set his bones at rest; but, Come unto me, all you that are weary and heavy laden, Mat. 11.28. there hath he laid up our peace; in com­ing to him we shall find ease, even a certain secret refocilation at least, that will streng­then us to bear temptation; so as that you may see the Fathers love, and you may also see your own hungrings and thirstings; for unto such the Lord calleth us, and that puts a great deal of difference between a great deal of common work, and such as is wrought by Gods efficacious drawing of us home to Jesus Christ. Take you an hypocrite, and if he be­gin to mourn for Christ, and the like, he sa­tisfieth himself in these things; but is this the way of the working of Gods almighty power, to bring men unto something that is in themselves? Is it not his effectual calling of us unto Christ? doth not Christ say, If any man thirst, let him come to me and drink? Other­wise all is but unprofitable work, until you come unto Christ; so far as Christ is there, so far there is life; if we be drawn unto him, that as he beginneth the work, so he is the end of it in us; and the soul cannot rest but in cleaving unto him, then is there something more then flesh and bloud hath revealed. So [Page 169]that this is the way that God calleth his ser­vants to walk in, namely, to look unto Christ, to turn unto this strong hold, Zach. 9.12. By his bloud he hath delivered his prisoners out of the pit, wherein there it no water: our strength lieth not in our own hungring and thirsting, and poverty, though there be truth in these; and everlasting truth, by reason of the Spirit that wrought them, and the bloud that bought them; yet your strong hold is not in them, but in the rock of Israel; he is the horn of sal­vation to his people: so that I would advise every poor soul, in whom is wrought any mourning after Christ, through sence of your need of him, make the Lord Jesus your strong hold. And this is the true work, and way of the Son of God to bring you to the Father; and the more you find the Lord Jesus, the more you shall discern the gifts that are gi­ven unto you, and the comfort and pow­er of them: not that I deny that Jesus Christ doth open unto the soul, what he hath done for him, Joh. 6.69. We believe and are sure that thou art Christ, the Son of the living God; so Joh. 16.30. but he doth not shew them for this end, that you should satisfie your selves in them, but still come unto him: what though you have many gracious promises that promise many future consolations? it is, that you should seek unto the Lord, in whom they are laid up; and unto the Father of Jesus Christ, that promised them, in whose hand it is to make them all good unto us: thus in all this doth the Lord train up his servants unto an heavenly and Christian frame; and if the [Page 170]soul should rest in any work he doth, or gift he hath received; it is a strong jealousie the work is not sound: for if it be of the grace of God, and in truth, it will still lead the soul to look up unto Christ; and the soul cannot quench his thirst in it, but comes to the Fa­ther, and earnestly beggeth, that out of his Fatherly love he would give him Jesus Christ: this is the spirit and way of a true-hearted Christian.

Thirdly, Use 3 This may teach Christians, that are in such a way as this, to hold on in that way; for truly it is a way of comfort through the grace of God, Isai 43.1. Fear not, O Israel, for I have redeemed thee; none of the redeem­ed of God need to fear, Luk. 1.74. We are delivered, that we might serve him without fear: It is in the Lord Jesus that the Apostle doth so triumph, Rom. 8.31. &c. Who can be a­gainst us? who shall lay any thing to the charge of Gods elect? who is he that condemneth? it is Christ that died, &c. and hereupon he triumph­eth, saying, Who shall separate us from the love of God? &c. and though we may say, That he was grown to a greater measure of strength then we now speak of; yet this is the work of all the Israel of God, to hope in the Lord, in whom is plenteous redemption, Psal. 130.7.

Fourthly, Use 4 This may serve to teach us to wait upon the Lord, for this his plenteous re­demption; and to bless his name for it when we find it: Psal. 103.4. Bless the Lord O my soul, who redeemeth thy life from destruction, &c. Let us learn to serve him with thankfulness, and to grow up therein; for this is the great [Page 171]redemption, wherewith the Lord hath re­deemed us to himself: he that hath thus re­deemed us, will still redeem and deliver us, 2 Cor. 1.10. he that hath done this, will not leave us, until he hath finished all his thoughts of peace towards us.

In the Fifth and last place, Use 5 let it exhort us to stand fast in all our Christian liberties: they cost dear; and we are redeemed from the Covenant and curse of the Law of God (from the Laws of men much more, that are not ac­cording to God) be not therefore servants to lusts and passions, to the world and to the De­vil: let us tread the world under foot; see­ing God hath redeemed us, let us walk as his redeemed ones, redeemed from all errours of mind and judgement; standing fast in all that liberty, wherewith Christ hath made us free, Gal. 5.1. and be not again entangled with the yoke of bondage: it was a bondage that we were in before, and a bondage greater then either we or our fathers were able to bear; let us there­fore stand fast in our liberty.

We now come to the tenth Question, Quest. 10 How God the Holy Ghost gives himself to Abraham, and his elect seed, in the Covenant of Grace? For if God give himself, he doth not onely give his nature, but his persons: God the Fa­ther gives himself, and God the Son gives him­self, and God the Holy Ghost gives himself un­to the people of God: Joh. 14.16, 17. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knows [Page 172]him: but ye know him; for he dwelleth with you, and shall be in you: if then the Holy Ghost be given, as well as the Father, and the Son, How is he given? Or how doth he give himself unto the Church, and unto all the Israel of God?

Answ. There be four several Acts or works where­by the Holy Ghost is given to the Church, and to his people: for though the Lord Jesus pray the Father for him, and the Father sen­deth him, and the Son also sendeth him, Joh. 15.26. yet the Holy Ghost himself doth comes upon his people, Act. 2.2. &c. and He comes by a fourfold act:

1. First, by indwelling or inhabitation in the Church.

2. Secondly, by an act of Sanctification.

3. Thirdly, by an act of Revelation; and therefore he is called a Spirit of Revelation, and that is proper to the Holy Ghost.

4. Fourthly, by an act of Consolation; and therefore he is called the Comforter.

1. First, for Inhabitation, so saith the Apo­stle, Ephes. 2.22. You are builded together in Christ, for an habitation of God through the Spirit: in this respect also it is, the Apostle demandeth of the Corinthians, 1 Cor. 3.16. Know you not that you are the temple of God, and that the Spirit of God dwelleth in you? so in the place fore-alledged, Joh. 14.16, 17. and when he saith, dwell in you, it noteth the constancy of his being in them; he will abide in his dwelling place: so 1 Joh. 2.27. the anointing there promised, is the Spirit; & great is the necessity of his in-dwelling in us, for two principal reasons.

The first is taken from the necessity of our union into one mystical spiritual body with the Lord Jesus; Reas. 1 which by this means is firmly and inviolably wrought, 1 Cor. 6.17. He that is joyned to the Lord is one Spirit; in as much as that one Spirit who dwelleth in Christ without measure, dwelleth in us accor­ding to our measure; and so we are all one mystical body: and I cannot tell how better to compare it, then to a musical Instrument, wherein though there be many pipes, yet one blast of the bellowes puts breath into them all; so that all of them at once break forth into a kinde of melody, and give a pleasant sound to the ears of those that stand by; all of them do make but one Instrument, and one sound, and yet variety of musick. So is this very case: look at all the living members of Christ, they are all compacted together, and set into one stock, and root; by which means it comes to pass, that though they be many thousands, yet they all make a melodious harmony in the ears of the Lord of Hosts: therefore for the combining of us into the unity of one Spirit, necessary it is, that the same Spirit that breathes in the humane nature of Christ, should breath in us all: and though the di­vine Nature of Christ be God, the humane Nature is finite, and yet hath the Spirit above the capacity of the creature; and this same Spirit doth act, and guide, and move all our affairs in him; and (which is wonderful) it comes to pass, that the same Spirit breathing in Christ and in us, we have not only a mea­sure of the Spirit to do one duty, but he doth [Page 174]concur with us in all spiritual duties which we undertake according to him; for without him we can do nothing, Joh. 15.5. This is the first reason of the inhabitation of the Spirit, to keep alive spiritual union between Christ and us; therefore is there one Spirit in us all.

Secondly, Reas. 2 another end of this inhabitation of the Spirit, is to keep possession for the Lord in our hearts against all adversary power; for if the Lord should leave his gifts only to keep possession there, the devil would make very hard work with the best gifts that we have re­ceived: he blasted all the precious gifts that Adam had received, which were more perfect in degrees than any we receive; and yet when all the powers of darkness and gates of hell are banded together against Jesus Christ and his servants, there is not the least of the ser­vants of God that falleth away finally: and the Apostle John gives the reason of it, 1 Joh. 4.4. Ye are of God, little children, and have overcome them, because greater is he that is in you, then he that is in the world. Neither are we preserved by faith only, but by the mighty power of God, 1 Pet. 1.5. The Spirit it is that setteth Faith awork, and Christ it is that setteth the Spirit awork, to keep us unto his heavenly kingdom. And from this possession of the Spirit, there comes a garison, as it were, to be kept in our hearts, whereby our souls are kept alive; so that the Spirit doth not only shed abroad his gifts into our hearts, but he keeps our hearts in a sweet frame of sanctification, 2 Tim. 1.14. That good thing which was committed to thee, keep by the Holy Ghost, which dwelleth in us; that [Page 175]goodly depositum, his Evangelistical Gift that did accompany his own salvation, and the sal­vation of the Church, he must keep it by the Holy Ghost that dwelleth in us; otherwise our gifts would soon vapour out into smoak and ashes, whether it be faith, hope, zeal, pati­ence, courage, or whatsoever else is requisite for the salvation of Gods people: the Spirit by his power dwelling in us, acteth, and pre­serveth them: the sons of God are led by the Spirit, Rom. 8.14. nor is this a confining of the Spirit of God unto poor houses of clay: So­lomons Temple could not contain him; no, not the heaven of heavens; he dwelleth above all heavens unmeasurably, yet he dwelleth also with him that is of an humble and contrite spirit, Isa. 57.15. though it were a poor kitchin­boy that hath such a spirit, he dwelleth there, to revive the spirit of the humble. As those that dwell in earthly houses, there they take up their rest, and lay up their treasure; and there they delight to converse: even thus doth the Spirit of God; and it is a wonderful Indulgence of the most High, that dwels in temples made without hands, so to be pleased to dwell in the sons and daughters of men, to make good his own eternal counsel for their salvation. There is I confess also some kinde of presence of the Spirit of God even in hypo­crites, that are only fitted to some work of God, and therefore only attain to some work of common Grace, but not such as doth accom­pany salvation: you will finde this difference between them, and Gods own children; the Spirit of God indeed comes upon them, as he [Page 176]did upon Saul, 1 Sam. 10.10. so that he pro­phesied; and more then so, he doth some­times continue with them for a season, and so journeth a while in them, according as sometimes it is said, Jer. 14.8. he is like a stranger, or a wayfaring man, that tarrieth for a night; thus we read, 1 Sam. 16.14, The Spirit of the Lord departed from Saul, and an evill spi­rit from the Lord troubled him; a sign the Spi­rit of God had been with him before. So Ze­dekiah, when he smote Micaiah on the cheek, and said, Which way went the Spirit of God from me, to speak unto thee? 1 King. 22.24. a sign it may be that he had sometimes found the Spirit of God, but now he was departed: how­ever it be, the Spirit of God is in them but for a season, until he be grieved by them, and then he doth depart; and indeed did never bestow any regenerating grace upon them, but only fitted them for some kinde of service for his Church, or the Common-wealth. So likewise Jehu, and Judas, and Demas, did much for a season, by the Spirit of God; he did en­lighten their minds, and open their mouthes, and gave free passage to their administrations; and you may sometimes wonder how men have been assisted in the pulpit both in prayer and preaching, that have been notorious in wickedness: thus it pleaseth God to come, and sojourn in them, and work great works by them, such as may be of great use among his people, and may leave themselves without ex­cuse: but you see where the difference lieth, even as it lay between the anointing of Saul, and Jehu; David, and Solomon; the anointing [Page 177]of Saul, was with a Vial of Oyl, and of Jehu with a Box of Oyl, 1 Sam. 10.1. 2 King. 9.1. the word in the Original is the same in both places, and it was not an empty Ceremony; Gods Ceremonies are accompanied with gifts sutable unto them: his Spirit came upon them both, and they did mighty service in their times; but when David was to be a­nointed, God commanded Samuel to fill his horn with oyl, in 1 Sam. 16.1. and in like manner did Zadok unto Solomon, 1 King. 1.39. Now an horn is not of a brittle Metal, but a glass is soon broken; the horn is the beauty and power of the Beast: so that when the Spirit is conveyed in the horn and power of Jesus, Christ, it now giveth beauty and strength unto the soul, and is not dryed up, nor broken in pieces, but abideth in the Saints unto the heavenly Kingdom. This is the first work of the Spirit of God; he doth give himself unto his people in a way of Inhabitati­on: he dwelleth in them, and unites them to Christ, and keeps them from being drawn a­way from God, by men or Angels, (I mean evil Angels) and preserves alive all their gifts and graces; and acts and quickens them, so as may be for the edification of those that are with them in Church and Commonwealth.

2. Secondly, as the Spirit of God gives himself in a work of Inhabitation: so doth he give himself in a work of sanctification: and that is a work usual in all our Catechisms, [the Holy Ghost doth sanctifie and preserve us.] Let us look into some places of Scripture for [Page 178]the proof of it, 2 Thes. 2.13. God hath from the beginning chosen you, through sanctification of the Spirit, &c. he chose us to be saved through a course of sanctification: it is not the cause of election, but the way of salvation, in which the Spirit leadeth us: so 1 Pet. 1.2. Elect according to the foreknowledge of God, through sanctification of the Spirit unto obedience. So that it is the Spirit that sanctifieth us to be obedient: and a notable place to this pur­pose have we in the delivery of the Covenant of Grace, Jer. 31.33. I will put my law in their inward parts, and write it in their heart; he means, the law of holiness and righteousness; and he will so write it in the hearts of his peo­ple, that it shall be carried an end with pow­er in them: accordingly doth the Apostle testifie concerning the Corinthians, 2 Cor. 3.3. Ye are manifestly declared to be the Epistle of Christ ministred by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart: it is the Spirit of God therefore that writeth these laws in our hearts, and leaveth an impression of some measure of power to be guided by them; He worketh in us both to will, and to do, of his own good pleasure; he stampeth upon the soul such gifts of his grace, as make us serviceable in our course to his heavenly Kingdom: and hence it is, that we read, Ezek. 36.27. I will put my Spirit with in you, and cause you to walk in my statutes, &c. this is a spirit of sanctification. To make it somewhat more plain; The Spirit of God is said to be our sanctifier, partly as he doth work the work [Page 179]of the two other persons, and partly as he worketh his own work; though in all these works they all concur, yet they have their se­veral characters, wherein they more peculi­arly shine forth: whatever work any of the persons do, they do it by the Spirit; and yet he doth a peculiar work, wherein though they concur, yet he is eminent in it. It is the proper work of the Father to draw us unto Christ: Joh. 6.44. & 1 Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath be­gotten us again unto a lively hope; that is the proper work of a Father, to beget; he shed­deth abroad the Spirit upon us through Jesus Christ our Saviour, Tit. 3.6. thus doth the Holy Ghost sanctifie us, as the Father doth re­generate us, and frame us to be new creatures; though it be the Father's work in us, yet he worketh it by the Holy Spirit. And for the work of the Son, the proper character of a son is liberty, a servant is in bondage; a child in the way of child-like liberty may expect much from his Father: this the Lord Jesus properly giveth, Mat. 11.28. Come unto me, and I will give you rest; freedom, and ease of Consci­ence he gives his servants: and how doth he work this ease and liberty, but by his Spi­rit? the same Spirit that is in him, dwelleth in us, and breaths a kind of liberty in us, which it hath from Jesus Christ: For where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. and where he is, you may see the soul hath liberty from the anguish of Temptati­ons: so that, is there any ease? any liber­ty? [Page 180]It is from Jesus Christ the Son of liber­ty, who hath spoken some peace unto the soul. Thus the Father doth reveal the Son in us; and in point of sanctification the Father doth regenerate us, but it is by a spirit of regene­ration; the Son redeemeth us into liberty by a spirit of liberty; he comes in the Fathers name, and in the Sons name, to carry on that work, which they have in hand in the Saints, Joh. 14.26. and chap. 15.26. the Father will send him, and I will send him; and the Holy Ghost doth kindly work all, to make us rege­nerate sons unto the Lord: these things he doth in their name; he doth some things also in his own name, though from their power also: now though both these are sanctifying works, there is a third work of sanctification which is proper to the Spirit; this was fore­told by Christ, Act. 1.8. You shall receive power after the Holy Ghost is come upon you: they were the sons of God before, and free sons be­fore, set at liberty by the Spirit of the Son; but there is yet more to come; You shall re­ceive power after the Holy Ghost is come upon you: so this is the proper sanctifying work of the Spirit, to give a further power in sanctifi­cation; he doth imprint a character of power upon our sanctification, that we have not only power to be called the sons of God, nor to be free sons of God, but powerful also, 2 Tim. 1.7. the Lord hath given us the Spirit of power: when the Spirit worketh this, he worketh his own proper work. And as there is such a kind of threefold degree in a spirit of sanctificati­on: so there is a kind of semblable work, that [Page 181]is found in hypocrites in some measure; for as you read of the Holy Ghost his coming upon them, so shall you find mention made of their sanctification, Heb. 10.29. they are said to tread under foot the bloud of the Covenant, wherewith they were sanctified: so Mat. 20.16. Many are called, but few are chosen: doth he mean, by the outward call of the word? truly you shall find, that the context will carry you much farther then so; for consider upon what occasion our Saviour speaketh it: there was a certain rich man, that would have forsaken all, and followed Christ, but he found it too costly; but Peter said, We have forsaken all, and followed thee, what shall we have there­fore? verily, saith Christ, Ye that have follow­ed me in the regeneration, (meaning, in the re­generation of the world) shall sit upon twelve thrones, &c. but many of those that do for­sake much, shall be last; and the last shall be first: for the kingdom of heaven is like unto a certain housholder, that hired men into his vine­yard; and some he hired early in the morning, some at the third hour, some at the sixth, some at the ninth, some at the eleventh; and when he comes to reckon, he payeth every man a peny: they that bore the heat of the day, expected to have received more; whereupon the Lord Jesus gives this as one answer, Many are called, but few are chosen: they may be called to forsake brethren, and sisters, and fathers, and mo­thers, and that out of conscience unto Christ; and much they have done for Christ; they have laboured for Christ, and born the burden and heat of the day; they had a calling to [Page 182]come into the vineyard, and there they have wrought; and yet of these; few are chosen: so that it was not a meer verbal calling, no, here is a kind of strong spiritual calling; which did prevail to withdraw them, from all the comforts of this life, so far it was effectu­al; and yet these were not chosen: so that there is a sanctification, that doth not flow from Gods eternal election; and therefore it is not to be despised, that the Apostle doth add, Rom. 8.28. To them that are called ac­cording to his purpose; otherwise there is a cal­ling, that comes from Gods purpose of free grace; and then it carrieth them along no far­ther, then to do some outward service for God; they may do much harvest-work, and yet not be called according to purpose: so then we see there is a calling and sanctificati­on, that reacheth unto them that are but common hypocrites; whence it comes to pass, they will work much according to it, for san­ctification is that which worketh from God, the things of God, and for the glory of God; this is sanctification in the proper meaning of it; and this you shall find in hypocrites: For they will work from God, Mat. 7.22. Have not we pro­phesied in thy name, and in thy name cast out de­vils? they knew their own name would not reach it, therefore they will make God their efficient cause: and it is a great word, which the Lord spake unto Jehu, 2 King. 10.30. Be­cause thou hast done well in executing that which was right in my eyes, and hast done unto the house of Ahab according to all that was in my heart; thus he wrought the things of God, [Page 183]and pretended the glory of God, vers. 16. and which is more wonderful, that they should for the sake of Jesus Christ do many things, Mat. 19.29. and these not chosen, and such as shall be last in the recompence; and what is yet wanting in these mens sanctification? is the change of their heart wanting? truly, not altogether; for the Lord gave Saul ano­ther heart, 2 Sam. 10.9. But mind it, though it was somewhat altered in quality, yet not in substance; it was not a new heart, not an heart of flesh, for that is peculiar to the Covenant of Grace; they want that self-denying faith that is found in all new-hearted Christians, whereby they deny even themselves, Luk. 9.23. for a man to be all from Christ, and all in Christ, and all for Christ; this is wanting to these moral sanctifications that are found in men. But wherein then is the defect of their sanctification discovered? in this: Take you a man sanctified, as Saul, Jehu, Judas, Demas, these were men of good account; Samuel had a good esteem of Saul; and Jonadab bears Jehu record, that his heart was upright with him; the Disciples mistrust themselves ra­ther then Judas; and Paul ranketh Demas, with Marcus and Aristarchus his fellow-la­bourers; yet in all these here was no self­denying faith: for he that comes to Christ, and closeth with Christ, must deny himself; so then in this these men do shew themselves dif­ferent from the chosen of God, they come not to Christ with a self-denying heart; they seem to work all in the name of Christ, yet they still work in their own power and [Page 184]strength, or at least they work for themselves. You read of some, that took delight in the Lord, Isai. 58.2, 3. and yet if God do not hear their prayers, they are offended; a sign they wrought in the sence of the worth of their own works: so also those in Mat. 7.22. Have not we prophesied in thy name? they do expostulate with God, why he should cast off them; they expected a bountiful reward for the works they had done: they wrought from themselves, and for themselves: and so those many that were called, Mat. 20 they had de­nied father, and mother, and wife, and chil­dren; and therefore they looked for great re­ward, having borne the burden and heat of the day: and this is the proper character of an hypocrite, he doth challenge his reward out of the worth of his work; whereas the chosen ones of God are taught to say, When we have done all that is commanded us, we are unprofitable servants, Luk. 17.10. this is one difference in the rise of the work.

Again, there is a difference in the work it self: Gods chosen ones work the will of Christ, and not their own, though their will also go­eth along with it: others work the will of Christ, as far as it will stand with their own: Jebu's zeal did root out Baal, and the house of Abab freely; he drove on furiously, for it was an act of his own ambitious heart, to settle his own Kingdom: this he aimed at, no fur­ther would he go; from the sins of Jeroboam the son of Nebat he departed not.

And Lastly, Hypocrites will out-shoot Christ in his own bow; they will aim at their [Page 185] own ends in Christs works: Jehu will root out Ahab, and Baal, but it is to establish his own Kingdom; to walk in all the Lords Com­mandments he did not regard: while Gods will accomplisheth his will, he goeth along with it, but no farther. Thus we see there is a work of sanctification under a Covenant of works, such as whereby men have another heart, and many gifts of courage, and wis­dom, and zeal, and power come upon them for the service of the Church; and yet you will find that they will work from themselves, and for themselves; and for God they will not work beyond their own ends: and though they seem to walk with him for a while, yet you shall soon see the Lord will take one course, and they will take another.

3. We now come unto a third work of the Holy Ghost, in which he doth give himself as God unto his people; for in all these works he doth work as God, and so expresseth him­self: this work is Divine revelation; he doth reveal himself like a God in the soul, that so you may acknowledge his presence, power and truth: a very clear place we have for it, Eph. 1.17, 18. &c. I cease not to make men­tion of you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of him, &c. mark how the Apo­stle doth consider God in regard of his most eminent glory, and power; as he is the God of Jesus Christ, and the Father of glory, That he might give us the Spirit of wisdom and reve­lation in the knowledge of him; that is, of the [Page 186]Father, Son and Spirit: That the eyes of your understanding being enlightened, ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, &c. minde what Divine revelation here is, see how gloriously God is set forth that gi­veth it, and also the gift that is given: and these things the Apostle prayeth not only for glorious and transcendent Christians, men of renown; but for all the Ephesians, for all or­dinary Christians among them; he would have none of them destitute of a Spirit of wisdom and revelation: and what should this Spirit do? it should enlighten the organ, even the eyes of their understanding, other­wise it is beyond the power of created gifts, to reach the clear discerning of the mysteries of the Kingdom of God, as they are dispensed in the Gospel of Christ: and as in all sight there is the Organ, and the Medium, and the Object; the eye is the organ, the air is the medium, the thing seen is the object: so doth the Apostle here pray, that the eyes of their un­derstanding might be enlightened, far above the capacity of Reason, yea, above the capacity of the spiritual gifts, which they had recei­ved; for he desires that a spirit of wisdom and revelation might be given them: though the Lord had blessed them with all spiritual blessings already; they had believed, and had been sealed; yet here is something more to be attained, they want a further enlightening by the clearing of the word of God, which is the medium, by which we discern all things therein: and for the Object, he doth express [Page 187]what it is; that you may know what is the hope of his calling, and the riches of the glory of his in­heritance in the saints: and what is the exceeding greatness of his power to usward which believe, &c. these things the Apostle prayeth that the Spirit would reveal, even the hope that God hath laid up for his Saints: glorious things are spoken of the church of God; great and glo­rious hopes are prepared for them, and they are begotten unto them, even to an inheritance incorruptable and undefiled; that by vertue of our calling we might have fellowship with God the Father, and with his Son Jesus Christ, 1 Joh. 1.2, 3. some degree of fellow­ship we have already; but the hope of that which is to come, is beyond all our compre­hension, and beyond what any created un­derstanding can search into the depth of: and yet we may see much in the hope of pre­servation, and quickening to that which is good: in the hope of God's turning all things to the best for us; we may see much of the rich and plenteous redemption which God hath wrought for us, and what goodness of God is reserved to every poor servant of his, and what is the riches of his glorious inheri­tance in his Saints, and what is the exceeding greatness of his power to usward who believe, e­ven that mighty power, which he did put forth to bring us to believe, that ever he should bring such hearts as ours were, to be enlightened, to see the blessings of his heavenly calling, to be called unto fellowship with the Father, and with the Son, and with the Spirit, and with the Church of God in all the promises of God, and [Page 188] gifts of grace, and duties of sanctification: our calling is to be exercised in them all, until at length all their enemies be subdued, and death at length swallowed up in victory: This the Apostle prayeth for, that their eyes might be opened to behold all these mysteries. And thus doth the Holy Ghost clear up our under­standings, and the Scriptures, whereby we un­derstand, and the objects which are to be un­derstood by us, even the riches of grace here bestowed upon us, and laid up in heaven for us.

But how doth the Holy Ghost work these things? Quest. indeed they are unconceivable my­steries, better felt then told.

The Spirit doth reveal himself partly in witnessing unto our spiritual estate, Answ. and partly by revealing all other counsels of his truth needful for us to know in this our age and time wherein any Christian man liveth.

Touching our estate, He is called a witness, 1 Joh. 5.6. It is the Spirit that beareth witness; because the Spirit is truth: there are six wit­nesses mentioned in that text: three in heaven, the Father, the word, and the Holy Ghost: three in earth, the Spirit, the water, and the bloud; but it is the Spirit that beareth witness in all these.

But doth not the water and the bloud bear witness? truly they do, but it is in the hands of the Spirit; and that is plain by the 9. ver. wherein the Apostle giveth us to un­derstand, that if any thing be confirmed by any of those witnesses, it is the witness of God, because indeed the Spirit witnesseth in them all.

You will say, Object. Doth not a Divine work yield a Divine Testimony? and are not the water of sanctification, and the bloud of justi­fication Divine works? and will they not reach a Divine Testimony?

It is not a Divine Testimony, Answ. unless the Spirit of God bear witness in and by it: for are not the heavens and the earth Divine works, which the power of the creature cannot reach unto? all are Divine works, even to the least hairs of our head; for we cannot make one of them, white or black: and yet an argument from the creature is no Divine Te­stimony, unless the Spirit of God set it home: if it be from the least work, when the Spirit of of God beareth witness in it, there is a power­ful Testimony: the Magicians of Egypt do pro­fess, when Moses brought the Plague of Lice, that it was the finger of God; when as in grea­ter works they did not acknowledge it, but thought they could do the like: and what was the reason that they were confounded in the Lice? truly, because the Spirit of God would on purpose breath in that work to con­found them in so mean a creature: all which sheweth us thus much, that it is not in the power of Divine works, though they be never so immediate, that are able to work Divine faith in us, unless the Holy Ghost breathe in them; and then, though it were but some creeping work, or word, it would breathe a strong testimony to some former work of God: so that it is the Spirit of God, that doth make Divine Testimony both in heaven, and in earth; otherwise howsoever the judgement may be [Page 190]by some means convinced, yet a lively faith will not be wrought. To speak something unto particulars: the Father beareth witness, and the Son beareth witness of himself, and many great works which He wrought bear witness of him all his life long. Take you now the Father's work, which is to draw the soul unto Christ, through a spirit of bondage to make us sensible of our need of him; for e­very man that hath heard and learned of the Fa­ther comes unto Christ, Joh. 6.44. and no man can come unto Christ, except the Father draw him: so Mat. 16.17. Flesh and bloud hath not revealed it unto thee, but my Father which is in heaven: so Gal. 1.15, 16. When it pleased God to reveal his Son in me; now though these be the work and witness of the Father, yet doth he not work them immediately, but by his Spirit, as he saith expresly, 1 Cor. 2.9, 10. Eye hath not seen, nor ear hath heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love him: but God hath revealed them unto us by the Spirit, &c. In like manner, when the Father doth discover Christ unto us, and draw us unto Christ, it is by the Spirit that he doth these things.

When the Son bringeth on the soul unto Christian liberty (for liberty is the property of the Son) and reveals the Father's love unto the soul, Joh. 16.27. a son-like spirit doth this; it is the Spirit of his Son that maketh us cry, Abba, Father. Gal. 4.9, 7. Also the Spi­rit beareth witness, by a testimony from it self, which it doth set on more clearly, then either [Page 191]of the former testimonies; according to Joh. 16.25. The time comes, when I shall speak no more to you in proverbs, but I shall shew you plainly of the Father: He comes with power, and speaketh peace more plentifully unto the soul. Act. 1.8. Psal. 85.8. Isai. 57.19. All which sheweth us, that the Spirit setteth on his testimony with more clearness, power, and certainty unto the soul; therefore he is cal­led the unction by which the Saints know all things, 1 Joh. 2.20. by his testimony we have more full assurance of all things concerning our spiritual estate. It is he also that doth bear witness in the water, and in the bloud; for otherwise though the Spirit be never so much broken in the sence of sin, as Davids was, and he saw it, Psal. 51.17. it was the Spirit that gave him to see it, and yet he still begs the upholding of the free spirit, ver. 12. for with­out him, neither the water of sanctification, nor the bloud of justification will clearly esta­blish the heart in the peace of God: Faith it self is not able to beget more assurance of faith; nay, it is not all the word of God, that is able to put life into faith, though the whole word of God beareth witness unto faith: wherefore is the word excluded from the number of the witnesses? all is certainly car­ried home unto the soul by the word; whether the Father reveal the Son, or the Son reveal the Father, all is by the word: likewise also what­soever the Spirit doth reveal, it is by the word, Joh. 14.26. He shall bring all things unto your remembrance, whatsoever I have said unto you; he makes the word take deep impression upon [Page 192]the soul; but the word of God of it self, doth not testifie, though it be the counsel of God: for the Lord would not have his people to scramble out a testimony from the word, nor from his works; for they will not afford it, unless the Spirit be in them: but when the Spirit doth accompany them, then will the soul finde matter to build upon; otherwise though sanctification may convince a gain­sayer, yet Divine faith is only wrought by the Spirit breathing in the word of life. Thus have we seen that it is the Spirit that beareth witness (in all the six Witnesses) unto the state of a Christian.

It is the Spirit also that beareth witness unto all things else that are needful for us to know in our times, 1 Joh. 2.20. Joh. 14.26. The anointing teacheth you all things: the Com­forter shall teach you all things. Great is the power of the Spirit to beget and encrease faith, by the word of God, and by the works of his providence, he causeth the soul to trust in God, and to say, He that hath deli­vered me out of six troubles, will not he deli­ver me out of the seventh? otherwise if the Spirit do not set in, though judgement be convinced, yet the heart is not enlarged to believe: David could not gainsay Nathan, when he told him from the Lord, that God had put away his sin, he should not dye; yet still he prayed for mercy, Psal. 51.1. and for esta­blishment with Gods free Spirit, ver. 12. and, Make me to hear the voice of joy and gladness, ver. 8. why? had he not heard it already? it was a most gracious word that Nathan spake; [Page 193]true, but he is not yet clear in it; it is that Holy Ghost, that must make him to hear the voice of joy and gladness: otherwise, though a man hath much experience of Gods good­ness to him, and sits and talks of the wonder­ful things that God hath done for him, to the warming of the hearts of all that hear him; yet the soul cannot reach that abun­dant satisfaction, which he doth desire, till at length the Lord comes in some Ordinance of his, and beareth witness freely of love be­stowed upon us; and such a testimony will marvelously settle and establish any soul in the world: so that it is the Spirit that beareth witness unto faith, and nothing can do it but the Spirit only; and yet if the Spirit should breath out of the word, it were but a delusi­on, Isai. 8.20. To the law and to the testimo­ny: if they speak not according to that, it is be­cause they have no light in them: And there­fore the Lord couples his word, and his Spirit together, Isai. 57.19. I create the fruit of the lips, peace, peace: though it be creating work, yet it is by the fruit of the lips: so likewise Isai. 59.21. My Spirit that is upon thee, and my words that I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, from henceforth and for ever. Thus the Spirit of God in the word is mighty to begin, and mighty to carry an end spiritual work in the soul. Now the ordinary manner of the re­velation of the Spirit is, if he reveal Gods free justification of us, it is by revealing his free grace in a promise not made to works, [Page 194]no not to faith it self, but rather as a thing to be created by the word of a free promise: un­to sanctification indeed he doth bear witness in any promise; as, if the question be about Abraham's sanctification, how did the Lord re­veal it? we may see, Gen. 22.12. By this I know that thou fearest me, seeing thou hast not withheld thy son, thine only son from me: but for his justification, the Lord had revealed that in another promise, Gen. 15.5, 6. wherein God brought him forth, and bids him, Look now towards heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be; and among them he shews him that seed, that shall be a blessing un­to all nations: this is a thing beyond his ca­pacity, but this he believed, and it was coun­ted unto him for righteousness: now in this the Lord reveals nothing but his free grace, without any respect unto any goodness in A­braham: faith was in him before, and had put forth it self; by faith when he was called, he went out, not knowing whither he went, Heb. 11.8. but a man is justified not by the habit of faith only, but by every act of faith; and as often as this is revealed, so often is the grace of God revealed unto the soul: for it is nothing that God seeth in Abraham, for which he doth reveal his justification to him; but this he doth freely of his grace; and so Abraham receives it, Rom. 4.4, 5, 6. &c. To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness; which shews us, that A­braham looks at himself as an ungodly man, [Page 195]when he considereth his justification: not but that Abraham was now godly in Scripture ac­count before, but he looketh at him that justifi­eth the ungodly: as David describeth the bles­sedness of the man, to whom the Lord imputeth righteousnesse without works: for thus the Lord setteth it home unto the heart without works, saying, Blessed is the man whose iniqui­ties are forgiven, and whose sins are covered; so it is free blessedness that the Lord reveals un­to the soul: and lest you should think, that these things were peculiar to Abraham and David, &c. he tels us, ver. 23, 24. that it was not written for his sake alone, that it was imputed to him; but for us also, &c. As it was with the Father of the faithful, so it is also with all believers, which are his children: that as he considered not his own body that was dead, nor the deadness of Sarah's womb: so neither should we consider this or that in our bodies, or souls; for if we were thus and thus fitted for justification, then the reward would be of works, and so a debt unto us: now though works be there, when justification is again and again revealed, yet it comes not into sight, for a double reason;

First, Reas. 1 Because when the Lord appears as justifying the soul, he sits upon a throne of justice, and a throne of grace together, not ac­cepting any righteousness but that which is compleat, and adequate, Rom. 3.26. To de­clare, I say, at this time his righteousness, that he might be just, and the justifier of him, that be­lieveth in Jesus: it is not justice for God to pronounce a man just upon any other righte­ousness, [Page 196]besides the righteousness of his Son; for if God should mark what we have done, no flesh living should be justified in his sight: Psa. 143.2. but through the righteousness of Christ, which is perfect, the Lord justifies every one that believeth in him; and that act of faith whereby a man taketh hold on Christ, and re­ceiveth Christ, that is it which quieteth the soul: for it is not meet that the Lord should justifie any simple work of mine; for if the Lord should justifie me so, mine own cloathes would defile me: and if I should come before him with any work, which he hath wrought in me, to be accepted for it, this would be prepo­sterous, and out of place: for he will have a full righteousness to accept me, before he will pronounce me righteous: and therefore I am first called to his Son; for as there is no more required to make me a sinful man, but that I be found in Adam: so there is no more re­quired to my justification, but that I should have union with the second Adam.

Secondly, Reas. 2 As the Lord doth sit upon a Throne of justice, when he justifies a soul, so he doth also upon a Throne of grace, Rom. 3.24. We are justified freely by his grace; there­fore he will not justifie any man upon works, lest they should boast before him; and there­fore you shall finde it to be true, that if the Lord be to declare his acceptance of the san­ctification of his people, he will not do it in respect of the worth of their works, but accor­ding to the grace of his promise.

But is not my sanctification a work of free grace? Object. & doth one grace hinder another? such [Page 197]is Bellarmines reason against justification by grace: what? (saith he) doth grace fight against grace? if we say, We be justified by our works, it is grace that gives us those works, and a will unto them; thus doth he confess.

Our Divines answer is, That if our justi­fication be of grace, it is not of works; and if it be of works, it is not of grace: so in like manner, if the Lord do shew himself in a mat­ter of grace, let all our works be silent; for if Abraham hath whereof to glory, it is not before God: so then, if grace appear, it is not in our works: and therefore if God do speak any comfort unto sanctification, he will put his servants quite off from the conceit of their own holiness. Thus we finde it, 2 Sam. 7.18. Lord (saith David) what am I, or what is my fathers house? &c. though at that time the Lord took notice of his sanctification; and so indeed it is usual with the faithful, when the Lord pronounceth any mercy to them, they see no reason in themselves why the Lord should vouchsafe it: as you see when the light of the Sun shineth upon a candle, it dampes the light thereof; so it is in this case, when the riches of Gods mercy shineth upon the soul, he is not so taken up in the consi­deration of his own works and holiness, be­cause his heart is lifted up higher in the con­sideration of the grace of God: and yet let me say thus much; There is a kinde of re­velation that is under the Law, Ezek. 18.5, 6. If a man be just, and do that which is lawful and right, and hath not eaten upon the mountains, neither hath lift up his eyes to the [Page 198]idols of the house of Israel, &c. he is just, he shall surely live, saith the Lord God. Thus a man is pronounced just upon his righteousness, that is to say, so far just as the Law declares him just: if either he keep the Command­ment, or if he break the Commandment, and come and bring his Sacrifice, then his sin shall be forgiven him, Lev. 5.10, 13, 16. somewhat sutable unto what we read, Mat. 18.23, 24, 25. &c. when the servant was re­quired to make payment to his Lord, and had nothing to pay; he falleth down and worship­peth his Lord, saying, Have patience with me, and I will pay thee all; so out of compassion he forgave him the debt: just as when the Lord taketh hold of a man by sickness, and is rea­dy to expose him to death; then he cryeth, Lord be merciful to me, and I will become a new man, and all the world shall know it, and all my friends shall see it: then the Lord out of compassion delivereth him from his sickness, according to Psal. 78, 34, 35. &c. when God slew them, then they sought him, and returned, and required early after God; and though they did but flatter him with their lips; yet he being full of compassion, forgave their ini­quity, and destroyed them not: Thus the Lord may let men see, that he doth forgive them; and no small comfort sometime doth arise, and all this from some works that they have done: but when the Lord revealeth himself graciously by his Spirit in our justification, he doth banish the sight of our works, so that the soul doth look at himself as the chiefest of all sinners, as not having so much as the [Page 199]crawling, or creeping of any work of sanctifi­cation: Yea, when the Lord revealeth to his people their sanctification; the manifestation of his love unto their souls, upon that point, doth take them off from the sight of their own works; and move them to wonder that ever the Lord should manifest himself graciously, to such as they are.

Now for the Use of this; Use 1 Let me apply it to teach Christians not to be afraid of the word Revelation: you have heard of many that have attended to Revelations, that have been deceived: it is true; for the Devil him­self, will transform himself into an Angel of light: he will be foisting in delusions, yea, many times when the soul waiteth for the re­velation of Gods mercy, the Devil will be apt to foist in such revelations, from whence many delusions may grow: but yet on the other­side, let not men be afraid, and say, That we have no revelation but the word: for I do be­lieve, and dare confidently affirme, that if there were no revelation but the word, there would be no spiritual grace revealed to the soul; for it is more then the Letter of the Word that is required to it: not that I look for any other matter besides the word. But there is need of greater light, then the word of it self is able to give; for it is not all the promises in Scripture, that have at any time wrought any gracious change in any soul, or are able to beget the faith of Gods Elect: true it is in­deed, whether the Father, Son, or Spirit re­veal any thing, it is in and according to the word; but without the work of the Spirit,

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

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

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

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

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

• 1. In a work of Inhabitation,
• 2. In a work of Sanctification,
• 3. In a work of Revelation;

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

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

But what doth the Holy Ghost do more?

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

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

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

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

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

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

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

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

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

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

But is not that my sin? Object.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I answer, Answ. chiefly two waies.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Now from hence two things follow,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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