all Christians but if God doe set it home particularly unto any soule that man receives this gift of God it is made his own first he beleeveth this Promise of free grace and then afterward come other Promises that doe bear witnesse unto the right application of that Promise unto the soule but I am first buâ—… upon a Promise of free-grace or else there is no true closing with Jesus Christ Well then being thus united unto Christ from this Union with Christ do flow all other blessings and benefits of the Covenant of grace and from hence springeth Communion with Christ in all spirituall blessings that the Lord hath wrought for us in him and they are two of them Relative blessings as they are called by Divines and two of them Positive blessings The two former are laid up in Gods owne hand and are not created in us as the other two are 1 For the Relative blessings they are 1 Adoption 2 Justification 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 doe not spurne against Jesus Christ now is the Divine nature of Christ in us and we are now become the Sons of God as Christ himselfe is Look as in a mans first naturall conception as soon as ever Adam doth live there is an heir of Adam even so soon as the soul liveth So it is in this new spirituall birth as soon as the Holy Ghost cometh and hath wrought this faith now is the seed of God in us and the life of Christ and the Spirit of God and now are we the Sons of God Jo. 1.12 Immediately upon this Union with Christ we are Sons by Adoption and as we are Adopted so likewise our sins are now imputed unto Christ and his righteousnesse unto us and so our persons are justified For how and when was Adams sin imputed unto us Psa 51.5 Behold I was shapen in iniquity c. so soon as ever there was life it was the life of Adam now the imputation of Adams sin falleth immediately upon the soule So when we doe receive Christ by this living faith having the life of Christ in us we have the righteousnesse of Christ also imputed to us for what doth the Child in the womb though it doth neither good nor evill but is meerly passive yet sinfull it is and a Child of Adam So also in this our Regeneration the soule acteth not but onely receiveth Christ by that faith which the Lord hath wrought in it whereby also it is made capable of the priviledge of Adoption and so the Lord accounteth us his Children and imputeth the righteousnesse of his Son unto us whereby we are justified These things doe dwell in Gods bosome and the meaning of them is afterward revealed unto the soule but communicated they are both that of Adoption and this of Justification by the gift of faith wrought in us but we are still upon the first worke of Conversion wherein a Christian is onely 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 When we are called then are we sanctified then are we glorified 1 Cor. 1.2 As in our naturall conception as soon as ever the Child liveth Adams sin is first imputed and then there is a pronenesse in it to carry it captive unto sin and to make it backward unto any goodnesse so when the life of Christ is dispensed unto the soule now the Lord cometh to convey with it Justification and in it pardon of sin and then there is a pronenesse in a justified person to be lively in duty If we live in the Spirit let us also walk in the Spirit and by faith our hearts come to be purified Acts 15.9 and the same Spirit quickneth us unto holy duties so that we live yet not we but Christ liveth in us yea the Spirit sanctifying draweth us into an holy Confederacy to serve God in family Church Common-wealth and this sanctification groweth and encreaseth more and more for as corruption of Nature springeth from the imputation of Adams unrighteousnesse so doth sanctification spring from the imputation of Christs righteousnesse and thence floweth a pronenesse unto that which is good and a backwardnes unto that which is evill this is Sanctification 2 The other Positive gift is Glorification which we read of Rom. 8.30 This the Apostle Peter mentioneth 1 Pet. 5.10 as that whereunto we are called and in truth he hath begun the work from the time that he first began to call and sanctifie us 2 Tim. 1.9 From the very first time that God worketh upon the soule gratiously there is a glorious work in that soul and others may see it though himselfe seeth nothing that he hath received Thus we see the second branch of the Doctrine opened how the Lord doth receive Abraham and his seed unto himselfe preparing them by a spirit of bondage and of burning and then savingly by the inhabitation of the blessed Spirit the same Spirit begetting Faith we are alive in Jesus Christ and so come to be adopted and justified in him Afterwards the same Faith which at first onely receiveth Adoption and Justification doth now begin to stir a little and to breath forth into gratious desires and some holy mourning and beginneth now to put forth such works as the Holy Ghost carryeth the soul an end in working all our works in us and for us Now for the third and last part of the Doctrine the Lord took the chiefest of Abrahams seed to be the Mediator of this Covenant unto whom all the Promises were made Gal. 3.16 Quest If the Lord gave him to be Mediator how did he constitute him so to be Answ By a double Act First by receiving Jesus Christ the Son of the Virgin Mary to be one person with the second in Trinity hereby laying a ground of a firm Mediation between God and us for now cometh Jesus Christ to be of Gods Nature and therefore he wil be faithfull unto God and of our nature and therefore he wil be compassionate towards us And here is the Root of all the life and power of this Mediation to wit this personall Union betweene Jesus Christ and the Father which maketh up a firm and everlasting communion between God himselfe and Jesus Christ Secondly by Gods giving him to be a Covenant Isa 42.6 I will give thee for a Covenant of the people c. That is to be a Mediator of this Covenant 1 To receive from God all the Offices and gratious gifts whatsoever is requisite to a King Priest and Prophet all things he receiveth from the hand of the Father Col. 1.19 For it pleased the Father that in him should all fullnesse dwell thus he becometh a plentifull Redeemer And as the Lord gave him
also Gal. 2.26 that is manifested to be justified in our owne consciences Quest 3. Whether doe we receive the Lord Jesus Christ in an Absolute or in a Conditionall Promise Answ We know the Lord can convey himselfe in an Evangelicall Commandement as well as in a Promise as we find it Isa 41.14 Feare thou not worme Jacob I will help thee c. He can also convey himselfe in a threatning to the Devill as unto our first Parents he did convey himselfe wrapping up a Promise in it as Gen. 3.15 from whence the Lord gave them to suck a sweet and comfortable Promise of his free grace And when the like is conveyed in a Commandment the Lord undertaketh to work that which he so commandeth But now it is questioned Whether the Promise wherein the Lord giveth himselfe be Absolute or Conditionall Faith to receive Christ is ever upon an Absolute Promise if you will say it is a Promise to a Condition what kind of condition was it there is no Condition before Faith but a conditon of misery a lost condition or if a gratious Condition it is a Condition subsequent not prae-existent no Condition before 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 Conditionall but upon an Absolute Promise And if ever the Lord minister comfort unto any man true comfort upon good grounds is ever built upon a Promise of free grace If the witnesse be unto Justification received it is true indeed a gratious Qualification and a Promise to it may give good Evidence of it a posteriore And so for Sanctification if the Lord come to bear witnesse unto a mans Sanctification then he doth it from some work or other of his grace in him as unto Abraham Gen. 22.12 There is a fourth Question which is as a further branch of this fourth Use which I would not speak to but that I might through the good hand of God the better clear things that we may not stumble in our expressions in any conference about the Covenant of Grace and works Quest 4. Now forasmuch as you heare of a Sanctification under a Covenant of works it doth imply that there is a Sanctification that is but transitory and not everlasting nor immortall Whether then may a man evidence his Vnion with Christ by his Sanctification Answ I answer in foure Propositions that I might not leave any occasion of scruple or difference about what is held forth in our Congregation as being that which doth yield as much Agitation as any other Doctrine that is taught among us let me therefore shortly and plainly discover it and let it be so far received as we see the life and presence and truth of the Spirit of God revealing the doctrine of free Grace according to the Scriptures Prop. 1. That a Sanctification which the terrors of the Law may produce that is to say such a Sanctification as may be found in a Covenant of works is no evidence or witnesse of our union with Christ And I suppose there is no difference there but though there be no difference in mens judgements in this yet it is an easie thing for Christians to abuse their Evidence upon this very ground and as much upon this ground as upon any For when Christians come to be really wrought upon and find themselves discouraged from sin and so reforme their lives and give up themselves to obey the word and find comfort therein and great consolation many times in such a case as this Christians doe much differ upon the point yet I doe not know any of all the Teachers in the Country that withdraw their consents from this doctrine that such Sanctification as is wrought in Hypocrites though it may reach to great improvements yet it is no evidence of Justification at all And it hath been handled in another Congregation and I thinke not without weight of truth that to distinguish in men between that Sanctification which floweth from the Law and that which is of the Gospel is a matter so narrow that the Angels in Heaven have much adoe to discern who differ a work fitter for Angels to cut the scantling in it then for the Ministers of the Gospel though indeed there be great difference of the one from the other Now though this doe not tend to heale any difference in judgement yet it is usefull to heale a misprision of sanctification that may be found in all Hypocrites of this Country and elswhere Three things are to be attained unto in all sanctification 1 From what Root it springeth 2 By what Rule it is guided 3 At what End it aimeth And commonly under one or other of these three are put all the differences between the one sanctification and the other I speak it that it may be searched and God is my witnesse not to unsettle the well-grounded comfort of any soule but if any have built upon an unsafe ground or have built Hay or stubble better it is to know it at first whilst there is hope in Israel than when it is too late In those three things formerly mentioned are all the differences between the sanctification of Hypocrites and of the Children of God and they goe so close together that you will say it is an easie matter to discerne justification by sanctification 1 For the Root of it the soule having fellowship with Christ the Holy Ghost cometh into the soule worketh Faith in Jesus Christ and this is the root of all Christian sanctification Ezek. 36.27 and for Faith it is that which purifieth the heart Acts 15.9 without faith it is impessible to please God Heb. 11.6 So that Faith must concur unto the rootednesse of our sanctification in Christ And the Apostle doth attribute both these Roots unto both sorts Unto those Christians that shall afterwards fall away to sin the sin against the Holy Ghost Heb. 6. They have tasted of the heavenly gift and were made partakers of the Holy Ghost that heavenly Gift was Faith which the Apostle reckoneth chiefly among the Principles of Christian Religion vers 1. A tast they had both of Faith and the Holy Ghost yet from both these they fall away You know what was said of Saul 1 Sam. 10.10 The Spirit of God came upon him and so did it likewise upon Judas and Demas acting them mightily in their Administrations and as they were thus carryed along by the Spirit so likewise the spirit of bondage will marvelously prevaile with the Sons of men to draw them on to strong works of Reformation from whence they reap no small Consolation but think and say as Abijah did that the Lord is with them whilst they are with him And as sometimes David said of himselfe I believed
therefore I spake so the Israelites also Psal 106.12 beleeved and sang the praises of the Lord upon the red sea shore and yet were they but an Hypocriticall Generation and if Hypocrites may work Miracles in the name of Christ as they did and expostulate with Christ about it Mat. 7.22 then may a temporary Faith work ordinary works in Christianity also and therefore you shall read Mat. 13.22 that there is no fault found with the thorny soile for their want of root or depth of earth for the want of both which the stony soile was taxed but look as it is with the branches of a Vine what depth of earth the roote hath they have it being grafted into the Vine though they be but branches of the wild Olive and will bring forth but wild fruit for though the branch of the wild Olive be grafted into the fat Olive and may flourish there yet will it bring forth his owne fruit but in the roote you will finde no difference And yet there is a difference but it is very hard to be discerned Object Yes you will say there is a plaine difference for an hypocrite is ever full of himselfe but a true Christian doth all in faith he seeketh God daily and waiteth upon God daily and these are not the wayes of hypocrites Answ Consider I pray you what the Word of the Lord holdeth forth as the Roote of this sanctification and I will go no further than expresse Scriptures Isa 58.2 They seeke me daily and this is spoken of hypocriticall Israelites and for waiting we often heare it spoken of the five foolish Virgins that they all went out to meet the bridegroome Mat. 25.1 though while they tarryed long they all slumbred and slept and so did the wise Virgins also and for more particular application of God unto themselves we finde that also Hos 8.2 Israel shall cry unto me My God we know thee and yet this Israel in the same Scripture had transgressed the Covenant and cast off the thing that is good And for a further Act of faith which is a staying a mans selfe upon God what saith the Text Isa 48.2 They stay themselves upon the God of Israel and these were obstinate sinners and their neck as an iron sinew and their brow as brasse there was not truth and uprightnesse True it was not but how shall we know the difference Truly it is hard to perceive when men differ and therefore it is not an easie matter to make such use of Sanctification as by it to beare witnesse unto Justification and it will be a very hard case and much more difficult when men cannot feele the presence of spirituall gifts but want spirituall light and when they doe finde faith in themselves they doe finde it in hypocrites also even in hypocrites also even faith to seeke the Lord faith to waite upon him and faith to apply him saying My God and faith to stay upon the God of Israel and yet these men doe vanish away in hypocrisie this hypocrites may doe seeing therefore what easines of errour may befall Christians whether this or that grace be of the right stampe or no it will behove Christians to be wary for even Eagle-eyed Christians will have much adoe so to discerne of sanctification in themselves before they see their justification as to cut off all hypocrites from having the like in them for the sanctified frame of Gods children and that which seemeth to be like it in hypocrites both of them spring from the holy Ghost and both from faith but now the Spirit of God hath further worke in his own people beyond what he worketh upon others though he melteth both yet hypocrites are melted as iron which will returne againe to his former hardnes but his owne people are melted into flesh which will never returne to his hardnes more neither can they rest in any measure of softnes unto which they have attained but still are carryed toward Jesus Christ so that the one is a temporary faith and the other persevereth though both worke in the name of Christ yet this difference will be found between them not only when hypocrites come to be blasted but even in the midden of their profession As for the faith of the Gospell of Jesus Christ it is never president of its own power but his strength lyeth out of himselfe in Christ whereas hypocrites and legall Christians are confident of their faith that they can make use of it unto such and such ends they think they need no more but look up to Christ and their worke is at an end and such strength they finde in themselves as that they doe not feare but that they shall carry an end all their worke to Gods glory and their own whereas the strongest faith even of the Thessalonians whose faith was such as none of all the Churches went before them if it be not supplyed and strengthened they know the Apostle Paul knoweth that it will warpe shrinke This may we see by comparing 1 Thes 1.3 with Chap. 3.2,10 And the faithfull people of God Isa 26.12 acknowledge Him to worke all their works for them And therefore as there is a reall difference in the presence of the Spirit so also in the worke of faith in hypocrites and the children of God for the one putteth confidences in himselfe in the gift received 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 seeke to the word of God take delight in that insomuch as you shall not be able to difference them there yet a great difference there is in the apprehension of the word the one is so consident of the comfort that he hath in the word and he will be ready to take it ill at Gods hand if he finde not acceptance before him Now the other see the need they have of the Lord to maintaine their comfort for them This manner of affection we finde in David when the Lord had brought him and his people into a sweet frame and temper of spirit to offer willingly towards the building of the Temple what saith David now Doth he thinke this to be enough No no but he prayeth to the Lord 1 Chron. 29.18 O Lord God of Abraham Isaack and Israel our fathers keepe this for ever in the imagination of the thoughts of the heart of thy people and prepare their heart unto thee Thus is he sensible that these comforts would soone faile them they should againe waxe barren and uncomfortable And here is the nature of true Consolation in Christ to looke up unto the Lord to preserve and maintaine it and so he is still drawne neerer neerer to 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 Psal
Prop. 2. That true Christian sanctification which is a work of faith is many times darke 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 his justification and at the glory of God Woe is me for I am uncleane saith the Prophet Isaiah at such a time there is so much power of flesh even in spirituall 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 thinke 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 away with more freedome of spirit than themselves for sometimes their corruptions doe lesse appeare and they are more free from temptations and not exposed to such sinfull courses which sometimes true hearted Christians are subject unto So a poore Christian is discouraged an hypocrite emboldened seeing himselfe more sanctified than the other in view Prop. 3. That true sanctification of a sincere Christian is not discerned by him nor is indeed discernable untill he first discerne his justifying faith A double ground of it so leave it to your christian disquisition and search they are both taken from the necessity of faith both to the acceptance of a mans person and worke there is a necessity of the activenes of faith in a mans sanctification The Lord had respect to Abel and to his offering Gen. 4.4 A mans person must first be accepted otherwise all his worke will not goe beyond the worke of a legall Christian and without faith it is impossible to please God no acceptance therefore without faith It is also necessary to the performance of all spirituall duties for all sanctification is from that faith which Christ doth convey into the soule Now if the just man live by his faith whether it be the life of sanctification or consolation then no Christian can discerne his sanctification to be lively but he must discerne 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 Gospell for as there can be no true sanctification unlesse 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 knowledg of faith whereby a mans person is accepted whereby strength is conveyed to sanctification for if a poore soule be doubtfull of his acceptance with the Lord he is where hee was notwithstanding his sanctification and wanteth comfort for this doubt remaineth whether he be accepted or no which untill the Lord doe manifest a mans faith unto him by the revelation of the holy Ghost he is still at a losse in it for though true sanctification be an evidence of a mans justification yet it selfe must be first evident Thus we see by this third exposition that a further light is required to the light of sanctification Prop. 4. Notwithstanding this neere resemblance between legall and evangelicall holines yet there is a reall difference between them and such a difference as is discernable to Christians whose wite are exercised in the wayes of the Spirit and in the word of God and is discerned by the revelation or manifestation of the Spirit of God both of the state and worke of good Christians and that ordinarily also for I would not count it extraordinary being that which the Lord by his Spirit doth usually reveale unto his people A reall difference there is both in the Roote and in the Rule and in the Scope which they ayme at and so it will appeare to be at the last day Math. 25.23 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 onely 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 another then is the body maimed but 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 more if therefore there be no more fellowship between Christ a Christian than between the branches and the vine you may take them away and yet not hurt the vine But wherein should this relation stand It is very hard to conceive insomuch that those who have been most exact and diligent to enquire into it have professed that it is Angels worke very hard it is so to distinguish them from Gods owne children so as not to discomfort poor christians nor to imbolden hypocrites Wee must be tender therefore that the least of Gods children may not want their bread better leave 99 sheepe than that one poore stray sheepe should not be sought after and better an 100 hypocrites perish than that one poor Christian should want his portion and yet it is not meet that hypocrites should allow themselves in the estate and fellowship of the Saints and yet alwayes blesse themselves in their carnall condition If you shall ask a difference in the Root both of them are partakers of the Holy Ghost Hypocrites may have a tast and a poor Christian will feare that his best fellowship with Christ is but a tast and that manifold experience maketh good Wherein then lyeth 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 soile for the hearts of some Hypocrites are melted as iron stones they may come to melt about their owne estates through fear and so all those melt that want not depth of earth as the thorny soile did not but mind you they will grow hard again as iron or lead will doe after it is melted Now look at the Spirit of God when he cometh to work effectually and he doth not onely melt the heart but taketh away the heart of stone and giveth an heart of flesh for it is not enough to breake 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 And this is that which I do believe touching the witnesse of Sanctification unto Justification You see what workes of God are found in Hypocrites and therefore what dangerous deceits we are subject unto if God be not more mercifull Againe you see what state Christians are brought unto when their Conversion and Faith is wrought in them and how it is not grounded upon the sight of their
fault in him in this matter she had no reason to tax him upon this point it was her owne Counsel vers 2. that he should goe in to her maid that I may have Children by her therefore there was no colour of any just complaint on her part yet see this meek spirited woman failed in the point of her meeknesse herein and did expresse no greater failing all her life long that we read of she was weak in Faith once but there was great reason for that her womb was dead and her Lord as she called him was old also Nor doth the Angel so much blame her about it but that action wherein she most failed was in that grace wherein she most abounded And though every grace of the Spirit be of great force when the Lord doth act and move it yet let a man goe forth in the strength of his greatest gifts and if ever his heart faile him it will be in them Thinke not when you have done all you can that you are worthy of any thing but say that you are unprofitable servants For though sanctification be the way wherein the Lord will poure out all his blessings upon his servants yet he doth require them to boast in none of their excellencies but look at them all as freely given them of God and consider that the right unto all springeth from fellowship with Jesus Christ that so not onely the gift it selfe is grace but the blessing that followeth upon the gift is grace also and suppose that we have attained all that we pray for shall we then exalt our owne gifts No but let us say with Jacob I am lesse than the least of all the mercies and truth which thou hast shewed unto thy servant Doe not trust as not upon gifts nor upon duties performed by those gifts to reach the blessing so look not for your Justification from thence at all for the Apostle is plaine that he looked not for any thing for his righteousness before his conversion and after his conversion he counteth it all as drosse and dung that he might win Christ Phil. 3.6,7,8 And for our faith they are not to be trusted upon as grounds of our Faith for all the gifts of our sanctification are fruits of our Faith and therefore our Faith is said to worke by love Gal. 5.6 and so it doth by all other gifts of the Spirit and if they be fruits of Faith then Faith is not built upon them And thus much of the second Use which Christians are to make of their Sanctification 3 There is in the next place a point of Witnesse which this Sanctification doth yield and the Spirit of God with it the water beareth witnesse to the blood and the blood to the water and the Spirit unto both 1 John 5.6,7,8 A mans owne Spirit beareth witnesse also Rom. 8.16 And therefore as a witnesse of God unto our Faith we may lawfully hear what it speaketh But this is the life of a true Evidence that all these gifts of God doe not bear witnesse any further then a man seeth the Lord Jesus working them in him and for him for it is Faith that maketh all the graces of the Gospel active and it is a condition so requisite that unlesse our works be of Faith and flow from it they are not acceptable before God Heb. 11.6 Therefore unlesse Faith carry an end our works they are not works of holinesse such as should bear witnesse to the soule therefore the Apostle doth stir up the Corinthians unto this mainly Examine your selves whether you are in the faith 2 Cor. 13.5 And if he doe exhort them to Examination it is in point of Faith therefore Reverend Forbes of Middleburgh who hath written a Sermon upon that Text saith well That unlesse men find faith in their holinesse none of all their sanctification will become a sound witnesse of the grace of God unto them but if Faith be found then you shall see Jesus Christ accepting you and breathing in you except ye be reprobates There is a marvelous gratious witnesse that Sanctification giveth unto him that liveth by Faith in Jesus Christ if it be in Christ and work from him and for him This onely is that sanctification which the Lord commendeth unto his servants to seek after it 4 A fourth Use of our sanctification is that the Spirit of God helpeth us by it in point of Rejoycing and therefore it is that you shall see the Servants of God rejoycing in their holinesse so doth the Apostle Paul 2 Cor. 1.12 This is our rejoycing the testimony of our conscience c. He rejoyceth at what the Lord doth by him and with him Gal. 6.4 But what is it that maketh the Apostle rejoyce before God When he rejoyceth in his work before the Lord you shall ever find him rejoycing at the Lords acting these gifts in him and blessing him in his work Let us look upon two or three Scriptures for this end 1 Tim. 1.12,13 So that mind you as he â—eeth God giving him these gifts and enabling him unto the work so he blesseth God in that behalfe You shall find him also blessing God that had prospered this worke of the Ministry wheresoever he came 2 Cor. 2.14 The Lord working in him and for him maketh him to triumph and to over-wrastle all the difficulties that he meeteth withall The Lord had given him gifts taught him to exercise those gifts and doth accept him and therefore he expresseth himselfe in a marvelous strong speech Phil. 1.20,21 I am in nothing ashamed c. for to me to live is Christ and to dye is gaine To me to live is Christ as if he had said I have no life but from Christ I put forth no act of life but for Christ this is the sum of all his conversation and if Christ be his life then death will be his advantage and Christ will be magnified in either Thus we see how the Saints of God have made use of their Sanctification they are carefull to see that it flow from Christ and yet when they have it they dare not trust in their best gifts for the least duty neither doe they look for their Faith from their best gifts but they expect their best gifts to flow from their Faith They make use of the testimony of their holinesse when they see Christ in it and Faith in it and the Spirit of God carrying them along in the ways and duties thereof Thus they see their holinesse and take comfort in it from the witnesse of it as that by which the Lord dispenseth comfort unto his people when they receive it from the hands of Christ by Faith in him by which they are taught of God to carry an end their whole conversation in his name 5 Furthermore as we receive it from Christ and trust not in it but in Christ and receive the witnesse of it in Christ and in the Holy Spirit of Christ and as we receive
behind him doe and I trust ever will speak to the Saints to the Churches here below both in the present and also future Generations yet unborn Neither doth the other viz. the third that concerning the Power of Magistrates in matters of the first Table seem to claim any lower descent being indeed a Result of a meeting of divers reverend and godly Elders of severall Churches in the Masaâ—…usets Plantation in New-England An. 1646. where both the head and heart of the forenamed reverend and precious man was also present amongst those approved workmen who need not to be ashamed And as for the Matter which they do treat of 't is the establishment of Peace both Spirituall viz. of a beleeving soul with the Lord in the Covenant of Grace as in the first Treatise and Ecclesiasticall viz. between the Brethren and Churches of the Presbyterian and Congregationall way as in the second and also Politicall viz. between Magistrates and people in point of power and Jurisdiction about matters belonging to the first Table as in the third Treatise How well these things are here spoken unto I shall willingly leave to the godly and learned Readers to judge I shall only desire to give a brief account of the publishing of them to the world that the Reader may undoubtedly assure himself that these are neither spurious Copies nor surreptitiously put forth The Treatise of the New Covenant having been taken from the Authors mouth in Preaching was afterward presented unto him with desire of his perusal and emendation of it which being done and indeed the interlinings of his owne hand doe plainly testifie his correcting of it he delivered back not long before his death into the hands of a Gentleman one of the Church in Boston there who coming over hither and being about to return left it with me to take order for the Printing of it That of the Queries I had from the Reverend Author himself my most Honoured friend in a letter from him with liberty if it might be thought meet of publishing of it At my coming over from that Country which was about a year before his death he delivered unto me the same for substance but in another Form viz. in 12 Propositions and therefore did then expresse his unwillingness to yield to the impression of them being moved thereunto by a Reverend Elder then present with us by reason as he said they were set down by way of Propositions but afterward the Lord having directed him to mould them in to another model turning the twelve Propositions into eleven Queries he was pleased to send them over unto me as here they are presented He was a man of peace of a very sweet spirit and had a speciall faculty of composing differences in the judgements of Brethren and thus much I shall crave liberty to testifie of him that besides the multiplicity of occasions which was constantly upon him he was not without care about the Peace and welfare of the Churches abroad and notwithstanding his so vast a distance in body from the Churches and Saints in his Native Countrey yet he had great thoughts of heart for the Division of his Brethren here being seriously studious how to compose and heale their breaches He hath sometimes said unto me being privately together Brother I perceive there is a great gravamen which the one party is much offended at with the other I pray let us study how we may ease and remove it From that solicitous care it was that he drew up these 11 Queries unto which may it be without offence I shall be bold to add one more to make up the number even and round the which I doe presume that our Reverend and honoured friend would not have been averse unto had he been on earth to have been consulted withall The third and last Treatise being The Result of a Synod at Cambridge as 't is stiled by the Copy come to my hands was lately sent over unto me from a Reverend Friend one that was present at that Assembly desiring mee earnestly intimating also that 't was not his owne desire only to procure the Printing of it as conceiving it might prove very usefull for the present season Now these three little Treatises being in mine hand through providence together and each of them somewhat too small to put forth severally I was the more willing especially apprehending them not to be altogether heterogeniall to joyne in one small Volume and as they came from one and the same place so to send them forth as Companions together and oh that the presence and blessing of the Spirit of Christ may go along with them making them usefull and profitable unto the Readers or Hearers of them THO ALLEN BOOKS Sould by John Allen at the Rising Sun in Pauls Church-yard NOva Testament Beza fol. Doctor Holdsworths Works compleat 4o. Mr. Caryl's fifth Vollume on Job 4o. Mr. Greenhil's second Voll on Ezekiel 4o. Gospel-Liberty by Mr. Cradock 4o. Mr. Lockiers Works 4o. Andrew's Catechisticall Doctrine 8o. Simpson of Justification 8o. Ainsworth's Communion 8o. Ainsworth's Arrow against Idols 8o. Welch Testament 8o. The Saints Desire by Samuel Richardson 8o. Gaule of Witches 8o. The Contents of the Treatise concerning the Covenant Doct. THat God in the Covenant gave himselfe to be a God unto Abraham and his seed and received Abraham and his Seed to be his people and took Christ to be the Mediatour and Surety of this Covenant between both Page 4. In which are these 3 things 1 That God gave himselfe to Abraham to be a God to him and his Seed 5. 7. Here is considered 1 What 't is for God to give himselfe to Abraham 7. Viz. 1 The whole nature of God in his Persons and Attributes 8. 2 All the Ordinances Creatures and works of God 10. 2 The Order of Gods giving in the Covenant 14. Viz. 1 God doth first give and not the Creature ibid. 2 God also is the first thing that is given ibid. 3 The Manner of giving viz. freely and for ever 15. Obj. But the Lord required that he should give himselfe back again Answered 16. Obj. The Lord required him to circumcise his Seed answered 17. 2 How the Lord doth take Abraham and his Seed to be his people 5. 19. By preparing them by a spirit of Bondage 20. Burning 21. By taking possession of them by his spirit 24. Which spirit doth Convince the soule of unbeliefe 25. Work Faith and unites to Christ by some Promise of grace 26. Qu. Whether may not true Faith be built on a Conditionall Promise answered 29. see 56. From Union followeth Communion with Christ in all spirituall Blessings 31. Viz. Relative as Adoption ibid. Iustification ibid. Positive wrought in us as Sanctification 34. Glorification 35. 3 How the Lord did constitute Jesus Christ to be the Mediatour of the Coven 7. 36. By receiving him the Son of the Virgin Mary to be one person with the second in the Trinity ibid. By
giving him to be a Covenant or a Mediatour of it In filling him with all fullnesse to be a King Priest and Prophet 37. In his performing whatever is required on our parts ibid. Use 1 It teacheth the difference between the Covenant of Works of Grace 39. 1 In the one all is given upon the condition of obedience in the other not ibid. 2 The Covenant of Grace is built upon a free Promise of Grace the other upon something else as Ordinances Duties c. 40. 3 In the Continuance the Benefits of the one as Justification and Sanctification doe abide the other not so 42. Two sorts of Hypocrites have a kind of Sanctification Viz Washed Swine and Goates 44. The Goates fall short of Sheep in two things 45. 1 Goats are Capricious affecting eminency ibid. 2 They are Rankish not having the sweetnesse of sheep 47. 4 In respect of the Mediator both of the one and the other ibid. 2 It yieldeth an Argument against the Body of Arminianisme 48. 3 Gods people 〈◊〉 to respect them that are under a Covenant of Workes and not be hopelesse of their Salvation 49. 4 It helps to clear sundry Questions about the Covenant 51. 1 Qu. What is the first Gift that ever the Lord giveth to the Elect 52. Ans He giveth Himself and not saving Preparations fiâ—st ibid. 2 Qu. Whether are the Blessings of the Covenant given before faith to apply them 55. Ans The Spirit is given to work faith ibid. 3. Qu. Whether the Promise wherein the Lord giveth Himselfe be absolute or conditionall 56. Ans ' Tiâ— absolute ibid. 4. Qu. Whether a mans Union with Christ may be evidenced by his Sanctification Answered in foure Propositions 58. 1 Propos That a Sanctification which the Terrours of the Law may produce is no evidence of Union with Christ ibid. Here three things are to be attended unto concerning Sanctification 60. 1 The Root from which it springeth 61. 2 The Rule by which 't is guided 67. 3 The End at which it aimeth 70. 2 Propos That true Sanctification is many times dark unto a Christian 74. 3 Propos That true Sanctification is not discernable before Faith be discerned 75. 4 Propos There is a reall Difference between legall and Evangelicall Sanctification and wherein it lyeth 77. 5 Qu. Of what use are Promises especially Conditionall if not to bring us unto Christ 86. Ans There is a three fold use of them 1 Before Union with Christ both for Doctrine 87. Instruction 88. Exhortation 89. And a three-fold Effect also the Promises have before Union Viz. Of Illumination 90. Affection to despise all other things ibid. Conviction so as to leave without excuse 91. 2 In our Union with Christ 92. 3 After our Union with Christ and that many wayes Viz. 1 For Doctrine that all treasures are in Christ 96. 2 For Instruction where to looke for Qualifications ibid. 3 To stir up to Prayer 97. 4 To help to discern our spirituall estate 98. 5 To worke the Qualifications and Conditions of the Promises in us 100. 6 To provoke to such Duties as to which blessings are promised 101. 7 To strengthen Faith ibid. 6 Qu. To what use then serveth the Law of God which requireth such and such Conditions in us Is not this to make it voyd unto Christians as if they were not under the Law at all 106. Ans 'T is of speciall use both unto them that are Carnall either Elected to make them see their sin 108. Not Elected to harden them 111. Both by their Obedience to it 112. Comfort in their Obed ib. Spirituall being under the Rule of it 114. And the effects of their subjection to it are 1 They feele the Fatherly displeasure of God for their transgressing of it 119. 2 They beleeve Gods gracious acceptance of their Obedience unto it 120. 2 A Christian is not under the Law i. e. under the Covenant of it so as he is not to 1 Look for life by his Obedience nor to fear condemnation by the breach of it 124. 2 Seek for any blessing from his obedience nor fear any curse from his disobedience 128. 3 Look for Conjugall Comfort from his Obedience 130. Divorce from his Disobedience 130. 4 Claime his right to any Conditionall Promise by his Obedience Deny himselfe the Blessing of the Promise because of his disobedience 132. Hence therefore 1 Let none accuse the Doctrine of the Covenant of Antinomianisme 134. 2 The Servants of God may see how far they are freed from the Law 136. 3 Men may come to have some discerning of their spirituall states 137. 4 Gods people may learn how to build their Faith and Hope 138. 7 Qu. If God gives Himselfe and so if his Holy Spirit be in us what need we Gifts or Grace to work by 141. Ans 1. We cannot see God without the same 143. 2 Thereby we are made fit Temples for the Holy Ghost 145. Qu. But if there be Gifts of Holinesse in us then what need the Holy Ghost to dwell in us ibid. Ans 1 To keep those gifts in us 146. 2 To act them in us 147. 3 To witnesse to us by them to our comfort ibid. Qu. How are we to imploy the gifts of Sanctification in us 150. Ans 1 See that we receive them from Christ and that Christ be all in all in them ibid. 2 Trust not on them 152. Either for The performance of any duty 153 Justification from them 160. 3 In point of witnesse and how 161. 4 In point of rejoycing 162. 5 We are to grow up in them to perfection 164. 9 Qu. How doth God give Himselfe to be a God Covenant with us 170. Ans 1 He gave his Son out of his bosome for our Redemption 171. 2 He giveth us unto Christ and Christ unto us 173. Qu. How doth the Father give and call us to Christ 174. Ans By his Word ibid. Spirit Of Bondage 175. Burning 177. Adoption 184. Hence we may learne to discerne how we came to saving fellowship and union with Christ 192. There are foure sorts that fall short of this Union with Christ ibid. Viz. Such as 1 Doe blesse themselves in regard of outward blessings ibid. 2 Find comfort in their Reformations ibid. 3 Rest in a Faith of their owne making 193. 4 Waite upon Christ for Faith in their owne strength 195. FINIS Some Faults to be Corrected by the Reader In the first Treatise Page Line  1 16 read through 11 25 read Eschol 29 14 for penitent read president 31 2 blot out is it 33 22 after us make a period 38 18 for persons r. person 43 26 r. their 44 22 r. Hypocrites 46 23 for recrive r. receive 48 1 for the r. their 49 21 for it is r. is it not 51 3 r. prefidence 53 2 after Christ make 60 7 for attained r. attended   last line but one r. no easie 71  last line in the marg for Answ r. Quest 77 2 for
and his people back againe to receive him Answ 1. They being thus prepared the Spirit of God taketh up his seat in the soule by making it a Temple unto himselfe in the name of the Father and of the Son and so are they made an habitation of God through the Spirit Eph. 2.22 Gal. 4.6 And because yee are Sons c. where he speaketh not of Sons by actuall regeneration but by Gods Eternall Counsell The same Spirit is also called the Comforter whom Jesus Christ hath promised to send John 16.7,8,9 If I depart I will send you the Comforter and when he is come he will reprove the world of sin of righteousnesse and of judgement Of sin because they beleeve not in me This the holy ghost convinceth men of to be the greatest misery of the soule that they have not beleeved upon Jesus Christ And look as a Talent of gold or some weighty mettall falling into a Vessell of water dasheth out all that is in the vessell to make room for it selfe So the Lord Jesus Christ coming into the soule dasheth out all watry confidences and maketh room for himselfe so as that you may say the Eternall God is there and in very deed because the heart of man is not onely like unto water but is hard and stony therefore the Spirit of God cometh like fire and melteth the iron stone of the heart and softneth it into flesh that now the soul is utterly at a losse not onely in regard of his sins but in regard of his best works also and is most of all convinced of his unbeliefe Now the Holy Spirit of God bring thus shed abroad into the heart at the very first entrance of it into the soule us it doth chiefly convince the soule of Unbelief so 2 The same Spirit worketh faith in the soule to yeeld himselfe unto the Lord and the soule being emptied of himselfe now the Holy Ghost hath infused Faith to receive the Lord Jesus Christ and this is a true saving work though the soule thinketh it selfe in a very sad condition that he should so long live without beleeving in Jesus Christ But he is cleerly convinced what his case is and how vaine his best works are and he lyeth under this work not onely in his judgement but in his heart he now freely submitteth unto the will of God So that the Spirit of God becometh unto the soul not onely as a Spirit of burning to consume all that is like stubble but doth also melt the iron-stone of the heart and softneth it into flesh that the word may take deep impression in it Now there is room for Jesus Christ now faith is wrought there and now a soule can plead with God by faith in prayer he seeth there is no former Covenant that he can plead nor any righteousnesse of his owne but such as Hypocrites will quarrell for and rise up to maintaine as they did against John Baptist pleading their Covenant and their righteousnesse with these things a poore soule is not satisfied but unto you that feare my name shall the Sun of righteousnesse arise with healing in his wings c. Mal. 4.2 Herein is implyed such a reverent fear that dare not disaffect this kind of yeeldingnesse to the Son In the old Testament it is called Fear in the new Testament it is more generally called Faith yet the Apostle saith Rom. 11.20 Be not high-minded but fear whereby he provoketh them to live by Faith and indeed it is that whereby the soule doth yeeld unto the Lord and this is indeed our Effectuall Calling the Spirit of God taking possession in our hearts and working this faith in us whereby we submit unto the Lord. This is that faith in Jesus Christ that maketh us one with Christ for our effectuall calling bringeth us to be one with him 1 Cor. 1.9 God is faithfull by whom ye are called into the fellowship of his Son Jesus Christ This fellowship or communion standeth in two things 1 In the Unity of the Spirit 1 Cor. 6.17 2 In the receiving of Faith on our parts so that by beleeving which is the first thing we doe we yeeld unto the first work of God when this stronger man cometh we yeeld up all our Armour to him and herein standeth our coming on to be in Christ and in God the Father by this Spirit of God that taketh possession of the heart and hath not only burnt up root and branch of our legall righteousnesse but hath also melted us unto a soft frame to yeeld up our selves unto the Lord and now we are fit for any duty the Lord having possest us with his powerfull presence and this is true spirituall Union between the Lord our souls By this faith the Creature doth yeeld up it selfe unto the Lord which is also the work of the grace of God in us having brought us unto holy union w th himselfe Now this faith thus wrought in our effectuall calling is not built upon any Conditionall Promise I mean upon any Promise made to any gracious Condition penitent in us nor can it be built upon any but upon the Absolute free Promise unto the soule according to what we read Isa 43.22 to 2â— Thou hast not called upon me O Jacob but thou hast been weary of me O Israel thou hast not brought me the small Cattell c. See Calvin l. 3. justiâ— c. 2. s 29. In all which we see the absolute freenes of the grace of God So Ezek. 36.26 Object But you will say Though some may be converted by such an absolute Promise yet some mans faith may be built upon a conditionall Promise unto a gratious condition Answ I pray you consider it If it be a 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 Was this work wrought before Conversion or after Every Christian knoweth that all workes wrought before Conversion are but drosse and dung to apply Promises to such works were indeed to build upon a sandy foundation What say you then to works after Conversion All works after Conversion are fruits of Faith and if they proceed from faith then faith went before then a mans faith was not built upon a conditionall promise how is it possible that it should when as all works after Conversion are fruits of faith or else they are no true sanctification then faith went before in order of Nature and so was not built upon works but works upon it And therefore all our best Divines doe carry it thus That faith closeth with Christ upon a Promise of free grace otherwise as saith Calvin Justiâ— l. 3. c. 2. s 29. my faith would alwayes be trembling and wavering as my works be Upon a Promise of free grace therefore my faith is built as upon the Promise of God in Christ reconciling the world unto himselfe 2 Cor. 5.18,19 The word is it may be spoken outwardly unto
and loosed him forgave him the debt but when he had not like compassion on his fellow-servant then his Lord was wroth and charged all his iniquities upon him and cast him into prison untill he should pay all that was due to him So that the Pardon is not everlasting but onely respite from outward punishment and from inward pangs of Conscience many times and this they take for pardon of sin and acceptance with Jesus Christ when indeed they are deluded So likewise ther Sanctification is but for a moment they come at last to tread under foot the blood of the Covenant wherewith they were sanctified Heb. 10.29 for Christ was but a Conditionall Redeemer unto them they had onely 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 onely such gifts as doe sanctifie them unto the work of the Ministry perhaps or Magistracy and fit them for houshold Government or the like and so much Positive work there is in them as doth make them in some measure fit for the work or service they are called unto For a little more explaining of this Is it the same with that Sanctification which is in Gods Children God forbid All the men in the world are divided into two ranks Godly or Ungodly Righteous or Wicked of wicked men two sorts some are notoriously wicked others are Hopocrites Of Hypocrites two sorts and you shall find them in the Church of God some are washed Swine others are Goats 1 The Swine are those of whom our Saviour Christ saith That they returne unto their wallowing in the mire like unto these are such men who at the hearing of some Sermon have been stomach sick of their sins and have rejected their wicked courses but yet the swines heart remaineth in them as a Swine when he cometh where the puddle is will readily lye down in it so will these men wallow in the puddle of uncleannesse when their conscience is not pricked for the present But these are a grosser kind of Hypocrites 2 There is another sort that goe far beyond these and they are Goats so called Matth. 25.32,33 and these are clean Beasts such as chew the cudd meditate upon Ordinances and they divide the hoofe they live both in a generall and particular calling and will not be idle they are also fit for sacrifice what then is wanting Truly they are not sheep all this while they are but Goats yet a Goat doth loath that which a Swine will readily break into but where then doe they fall short of the nature of sheep A difference there is which standeth principally in these particulars 1 The Goat is of a Capricious nature and affecteth Eminency his gate also is stately Prov. 30.30 Agur reckoneth the He-goat among the 4 things that are comely in going And they are full of Ambition they cannot abide swamps and holes but will be climbing upon the tops of mountains there is not that plain lowly sheepish frame that attendeth unto the voyce of the Shepheard to be led up and downe in fresh pastures they attend upon their ends and will outshoot God in his own Bowe and therefore when they have done many things for Christ he will say unto them Depart from me ye workers of iniquity More Eminency they did affect then they were guided unto Thus it was with Jehu who in his zeal for God thought to promote himselfe and herein he will not be perswaded of his sin and therefore going into crooked wayes he cometh at length to cleave unto the sins of Jeroboam the Son of Nebat who made Israel to sin yet notwithstanding you may recrive a Goat into Church-fellowship for all his capricious nature and he will be a clean creature and of much good use The five foolish Mat. 25.2 were all of them Virgins all of them abhorring Idolatry and all go forth to meet the Bridegroome and yet they are foolish and never shall you make them wise to be all for Christ onely hearing and obeying his voyce 2 They are of a Rankish nature all of them specially the old Goats will have an unsavory relish far from that pleasant sweetnesse that is in a sheep and herein Hypocrites are greatly different from the sheep of Christ as the Prophet speaketh Ezek. 34.21 and they marre the Pastures with their feet and will be at length mudling the faire waters of the Sanctuary also and in your best sanctification they fall far short of a sheep-like frame of spirit diligently to heare the voyce of the Shepheard this will not be found in the sanctification of the best Hypocrite under Heaven they may goe far and yet fall away and this is no Arminianism but if you search the Scriptures diligently you will find these things to be true 4 There is a fourth difference between the Covenant of works and of grace in respect of the Mediator Gal 3.19 The Law was given and ordained by Angels in the hand of a Mediatour Moses was a Mediatour according to the works and this our Saviour telleth the Jewes John 5.45 You have one that accuseth you even Moses in whom ye trust And as for Jesus Christ if he be given to be their Redeemer it is but according to their works if they shall obey his voyce but if they shall sinne against him he will overthrow them body and soule into the nethermost Hell But now in the Covenant of Grace Jesus Christ hath Obtained a more excellent Ministry to be the Mediator of a better Covenant established upon better Promises Heb. 8.6 Thus we see in this first Use the difference between the Covenant of works and the Covenant of Grace Vse 2. I might also here in the 2d place from hence gather an Argument against the whole body of Arminianism for they look at no gift of God but meerly upon the faith or works of the Creature foreseen If God speake of Election or any other gift of his grace they tell you it is of Faith foreseen but we see how contrary it is unto this truth of God for he giveth himselfe first in order of nature before he giveth any thing else accompanying Salvation He gave us Christ in his Eternall Counsel before Election and so doth he also in our Effectuall Calling not any Grace before Christ or power to choose whether we will have him or not have him but he is God and first giveth himselfe and with him faith and so worketh our wills unto himselfe not otherwise leaving it unto us to choose whether we will have him to be our God or no. Many things in Popery and Arminianisme come to be consuted from hence and both are utterly rooted out for in truth they hold forth no more but a Covenant of works And if we will not grant faith to be the cause of all the blessed gifts of God they will take it marvelously unkindly but they were as good
deliver unto us another Gospel for it is not of Grace that Faith is given us Vse 3. This may also teach the people of God to bear a gratious respect unto those that are under a Covenant of works and not forthwith to condemn them as if there were no hope of their Salvation For God doth not call any into fellowship with himselfe in a Covenant of Grace but ordinarily he first bringeth them into a Covenant of works and casteth them out of doors by a spirit of bondage and of burning and then bringeth them in by the true door and Jesus Christ is that doore Joh. 10.9 Though the Children of the Faithfull be born under the outward dispensation of the Covenant of Grace yet if they be not of the Elect seed they will chose life by their works and so fall under the Covenant of works Gal. 4.24 to 30. So will Professors also Gal. 4.21 yea the Elect themselves before their Effectuall Calling will seek life by their works Hence those that are under a Covenant of works may belong unto the Lord as well as my selfe pray for them therefore Paul was under a Covenant of workes Steven prayeth for him and as most conceive that Prayer was effectuall unto his Conversion and Paul was as dear unto the Lord in his Eternall purpose as Steven himselfe was And thus Paul himselfe speaketh of Onesimus He therefore departed for a season that he might be received for ever So may we say of men under a Covenant of works the Lord may bring any of them home unto himselfe by dashing all his works in pieces and shewing him the presidence of his Spirit though the Lord hath melted him formerly in his Prayers and Preachings and Hearing and Sacraments by a Spirit of burning yet the Lord will discover that he is but hardened by it into another lump of pride against the Lord his God And the Lord will also pluck away the caul from their hearts and then they will have none in Heaven but Christ nor in the earth in comparison of him and then the Holy Ghost convinceth them of this sin above all their other sins that they have not believed on Jesus Christ Doe not therefore censure any such as to say there is no likelihood that they should have fellowship with Christ for if the Lord make them to fall down before him and to yield up their spirits unto the Lord in holy reverence and feare these have now received some secret smoking affections besides a Spirit of burning which the Lord will not quench Vse 4. It may serve in the next place to clear up our judgements in sundry passages that doe concerne the Covenant of Grace by Answers unto these 6 Questions following Quest 1. What is the first gift that ever the Lord giveth unto his Elect Answ First of all he giveth Himselfe the Father and the Son and the Holy Spirit this is the foundation and if you shall lay saving Qualifications in the foundation before these the foundation will lye uneasily and the spirit of a true Christian shall not lye long in peace Christ must therefore be first and with him Faith to receive him first he will make a Covenant with us and put his holy Spirit within us and he cometh in with Faith and Fear that we never may depart from him He giveth us his Son and all things else in him he giveth us in him pardon of sins in our Justification and in him some degrees of glory also and in him right unto all the Promises of the Covenant no other foundation but him Take him first for he is the first thing given He taketh us by giving us Faith and we take him by exercising our Faith on him Object But whether doth not the Lord give us some saving Preparations before Jesus Christ for there be those that are gratious Saints that have conceived that there are some gratious Qualifications which the Lord giveth to prepare for Jesus Christ Answ There be saving graces which doe sanctifie us unto God our Father but whether they doe make way for Jesus Christ there proveth a difference but you may discern the truth of the point If the Lord doe give any saving Qualification before Christ then the soule may be in a state of Salvation before Christ and that would be prejudiciall unto the grace and truth of Christ for if there be no name given under Heaven whereby we must be saved but onely Jesus Christ nor his name but in a way of fellowship with him then it will unavoidably follow that whatsoever saving work there be in the soul it is not there before Christ be there it is true John Baptist was sent to subdue all flesh by a spirit of burning which burneth up the Covenant of Abraham I mean their carnall confidence in it and all their fruits of righteousnesse 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 John did indeed dispense poverty of Spirit and yet though they had received the Holy Ghost they were not sensible of it yet the poverty of spirit was there unto which the Promise was made but then Jesus Christ was there also whether they knew it or knew it not that is not greatly materiall in this Argument But if the Kingdome of Heaven was there Jesus Christ was there first otherwise it will prove dishonourable unto the name of Christ Indeed there is a saving preparation before consolation in Christ and the manifestation of our gratious union with him but for our first union there are no steps unto the Altar Exod. 20. last But Christ doth prepare his Tabernacle for himselfe to dwell in This is in the first place for Instruction concerning what is the first gift which the Lord giveth unto the soule before any work or Promise he giveth saving communion in spirituall union with his Son this standeth firm from the Tenor of the Covenant and the nature of it to my best understanding and therewith giveth us Faith and all other saving Qualifications and Conditions as it is held forth in the Scriptures of God Quest 2. In what order the Lord giveth the Covenant and the blessings of it whether Faith before them or those blessings before faith be able to apply them Answ He doth give himselfe in working Faith before Faith can be there and therefore it is the fruit of the Spirit that Faith is wrought in the soule and this Faith doth receive the presence of the Lord Jesus Christ himselfe by his Spirit and it doth also receive Adoption and Justification but to be able actually to apply it our first birth will not bear it for a man is as passive in his Regeneration as in his first generation onely the Lord giveth us his Spirit that doth unite us unto Christ which is received by Faith together with Adoption and Justification And yet by the Act of believing we are justified
sanctification but is revealed in an Absolute Promise of free grace and so is the soule built up in the Assurance of its good estate and groweth faithfull through Christ and not in Hypocrisy This is the true rest of the soule when it groweth up in a lively Faith in Jesus Christ and yet resteth not in this that it is sanctified but doth look principally after Jesus Christ and blesseth God for sanctification making use of it for those ends for which God hath given it but dares not rest in it as the ground of his blessednesse This is the first difference betweene Hypocrites and Gods owne 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 find between common and sincere Christians and that not onely when Legall Christians are blasted of God but even then when they doe most flourish in their profession The true Faith of the Gospel of Christ is never prefident of his owne strength though they that have it sometimes be as Peter Mat. 26.33,35 but it is out of himselfe in Christ whereas the Legall Christian is confident of his Faith that he can make use of it to these and these ends which are before him he thinketh there is no more needfull 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 supply of something lacking in their Faith otherwise when it is at the best it will warpe whereas one that hath but a temporary Faith is confident in the strength of that faith insomuch that it doth not fear but to carry an end his profession in a safe course to Gods glory and his owne Thus we see there is a reall difference between the presence and work of the Spirit in an Hypocrite and in a Child of God In particular we see there is a difference in the Faith which is given to both of them the one hath confidence in himselfe 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 find in their apprehensions the one is confident of his comfort that he hath in the word the other seeth need that the Lord should maintaine his comfort for him 1 Chron. 29.18 David prayeth thus c. as being sensible that this their comfortable frame of spirit would soon faile them and they would quickly grow liftlesse unto such spirituall works as then they had been about and this is the nature of true Consolation in Christ it maketh a man to have recoure 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 they have enough if they have the rule but a true Christian attending rightly unto his rule findeth it farre off from him to walk according to it unlesse the Lord be pleased so to set 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 help to rule his heart according to his rule otherwise though the rule be streight yet his walking will be crooked as a child will write crooked though his line be streight So a Christian man is sensible how his feet and hands will shake when he cometh to walk or doe any thing according to a rule therefore he doth wholly look unto Christ as being sensible of his owne inability unlesse he find help and strength from him 3 There is difference also in the scope and End which they aime at though both aime at the glory of God yet both cannot attaine unto this to make the glory of God their last end but the one of these doe secretly wind about to his owne glory in the end as Jehu doth 2 Kings 10.16 Come see my zeale that I have for the Lord but he bringeth about his owne glory by it and here is the maine deceit of the work he seeketh the glory of God in himselfe and in his owne hand whereas the principall care of Gods owne people is and ought to be the glory of God in Jesus Christ But the Hypocrite his chief care is to have it seen that God is glorified by his hand Come see the zeale that I have Object You will say Is it not a great glory unto God to be glorified by my hand Answ Yes but there is a great deceit in it for many a man will work much so far as his owne glory is wrapped up in his actions and like it well so long as God may be glorified in him But all this while he wanteth those single affections after the glory of God though in the hand of another 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 that a man seeketh after he will then rejoyce as much that God may be glorified by his brother as by himself and that 's the spirit of a true Israelite indeed So that the Name of Christ be magnified it 's no matter by whom I therein doe rejoyce yea and will rejoyce saith the blessed Apostle Phil. 1.18 If any man therefore aimeth at Gods glory then onely when it may be an honour to him in his profession no thank to him for that much close work may be found so long as both are carryed 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 it is the worse because it is not done by my hands if that which is the rich goodnesse to my Brother be not also my rejoycing it is because of the core of Hypocrisy in my heart Thus have we seen particularly the difference between legall and Evangelicall holinesse We proceed still in the 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 soule may ask this Question Quest 5. Of what use are Promises if it be not to bring me to Christ yea especially to what end are conditionall Promises made that is to say Promises to such and such Qualifications if I may not take a Promise in 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
at any time carried aside it is his greatest burthen 2 Sam. 12.8,9 compared with 13. Hath not the Lord sayth Nathan done these and these things for thee Wherefore then hast thou despised the Commandment of the Lord Then David confesseth I have sinned It pierced him to the heart to consider it that he should abuse his neighbours wife and kill her husband and above all that he should commit that wickednes against God that had dealt so gratiously with him So that the children of the Covenant of grace will onely tell you that they are free from the Covenant of the Law but not from the Commandment of it for as it is given by Jesus Christ and ratified in the Gospell and as Christ hath given us his Spirit enabling us to keep it wee are under it so farre as to take our selves bound by the Authority of it and if we doe trangresse against it we know it is sin in the sight of God therefore it is that the soule in such a case is sensible of the wrath and displeasure of God whether it be his own sin or the sin of his brethren therefore he runneth unto God for mercy which he would not doe if he did not know that his desert according to the Law did utterly cut him off from mercy else would he never pray for pardon of sin nor rejoyce when the Lord helpeth him to doe that which is right and just in his sight nor blesse the Lord for strengthning him unto obedience unlesse he thought it to be his duty and therefore Vse 2. It is of use also to Teach the servants of God how far we are freed from the Law to wit from the Covenant of it so that we neither looke for justification nor salvation from it and let it not be grievous to any soule that a Christian should say he doth not feare condemnation by his disobedience he will be apt to feare in this kinde untill he be assured of the favour of God but when he knoweth his portion in the Covenant then indeed he doth not feare condemnation by his sin nor doth he thinke that the Lord will cleave unto him because of his fruitfulnes he casteth not off his comfort nor looketh at himselfe as divorced from Christ because of his barrennes nor doth he looke for his daily bread from all his obedience but expecteth all goodnesse and blessing from the treasures of the free grace of God Vse 3. This may also serve to Teach men some discerning of their owne spirits and state if you looke for justification no longer than you are obedient and feare eternall condemnation then you are disobedient if you are afraid of divorce from Christ because of your sins or if you looke for any vertue or challenge right to any promise by vertue of any well-doing of your owne in such a case either you are under a Covenant of workes or you are gone aside to a Covenant of works and if ever the Lord open your eyes and bestow his free grace upon you you will know your redemption from such dependances as these be I know a Christian man that hath not been cleerely taught the distinct differences between these two Covenants may be misled into dangerous wayes that might tend unto the utter undoing of his soule but it is a sin of ignorance and the Lord will not leave his servants but cleare up his truth and grace unto them Vse 4. May serve to Teach the servants of God that desire to walke in a way of constant obedience how to build their faith and hope truly if they be grounded upon your own obedience or righteousnes of sanctification if they depend upon you you will find your hearts ever unsetled you may finde comfort as under the Law you shall for the Law will cast in comforts upon a man because of his obedience if he be marryed to the Law but if you shall believe that Christ is yours and comfort your selves because you have been by the power of the Law constrained to duties and restrained from sin and thereupon build your conjugall communion with Christ you will find your soules full of sadnes and feare ere long especially if you have true grace in your hearts and therefore it is the faithfullnes and tendernes of the grace of God unto his people that when Christians come into this Country though they have been marvellous eminent in our native Country yet here they cannot pray fervently nor heare the word with profit nor receive the Seales with Comfort they wonder what is become of their old prayers and hearings and Sacraments and of their lively spirits in holy duties truly the Lord hath disinabled them as it were from such things because they did build their union and fellowship with Christ upon them that so they might know the freedome of the grace of God that justifieth the ungodly then will the poore soule be glad to seeke after the Lord Jesus Christ and say as the people of God sometimes did Hos 2.7 I will goe and returne to my first husband for then it was better with me than now now the soule will plainly see discerne that he closed not with his true husband when as he built so much hope and comfort upon his duties therefore he will finde himselfe weake and dead as it were to all spirituall duties and can finde no life in them no comfort from them and it is the marvellous goodnes and free grace of God unto such a soule whom the Lord will not suffer to blesse himselfe in his works for if a man should lay the foundatiō of his comforts in them and be ready as it were to take it ill if he should not finde God accepting his works Wherefore have wee fasted and thou regardest it not Isa 58.3 If a man rejoyce in the sparks which he hath kindled this shall he have at the hands of God he shall lie downe in sorrow Isa 50.11 Whereas the light of God shall gratiously breake forth unto the servants of God that wait upon him though they be for present in darknes and see no light trust not therefore in any legall comforts but wait upon the free grace of God both to justifie sanctifie comfort and glorifie your soules This is the way of constant peace and if the Lord doe at any time checke his servants when they walke in by-wayes it is that he might build them upon a sure foundation so that their salvation will not lye upon their obedience nor damnation upon their disobedience This is the way of constant peace and s◅ety unto all the Israel of God Quest 7. This Doctrine may serve in the next place to Answer a seventh Question touching the necessitie of sanctification For it may be demanded If the Lord will give himselfe unto the soule in the Covenant of his grace not onely his Attributes but his Person all that is God is given by vertue of this Covenant If God hath himselfe not onely chosen us