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 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 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 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
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 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 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 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 kitchin-boy 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 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 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 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 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 It is from Jesus Christ the Son of liberty who hath spoken
Lord giveth unto his Elect Pag. 39 Answ Christ is first given and with him faith to receive him ibid Quest Doth not the Lord give saving preparations before Jesus Christ ib. Resp negatively and the Reason thereof ib. 2. Quest In what order doth the Lord give the covenant and the Blessings of it whether faith before them or those blessings before faith to apply them Pag. 40 Answ He doth give himself to work faith before faith can be there and then faith doth receive the blessings of the Covenant as adoption and justification Pag. 41 3. Quest Whether do we receive Christ in an absolute or conditional Promise ib. Answ 'T is alwaies in an absolute Promise Pag. 42 4. Quest Whether a man may evidence his union with Christ from his sanctification Pag. 43 Answ In four Propositions 1. Prop. That sanctification which may be found in a Covenant of works is no evidence of union with Christ ib. The difference between the Sanctification which floweth from the Law Pag. 44 Gospel Pag. 44 1. In the Root in which it springs which is hard to discern Pag. 47 2. In the Rule whereby they are guided viz. the word of God Pag. 49 Yet the difference here is not easily to be discerned Pag. 50 No not by professing universal obedience to all Gods Commandments Pag. 51 3. In the end and scope which they aim at that also is difficult Pag. 52 Yea though they may suffer Persecution Pag. 53 2. Prop. True sanctification is many times dark to a Christian Pag. 55 3. Prop. True-sanctification is not discerned neither is it discernable until justisying faith be first discerned ib. 4. Prop. Though the resemblance be neer between the Legal and Evangelical holiness yet there is a real difference which is discernable by the Spirit of God Pag. 57 Viz. both in the Root which is faith Pag. 58 Rule by which they walk Pag. 60 Scope and end which they aim at Pag. 61 5. Quest Of what use are Promises if not to bring us unto Christ which it seems they do not if Christ must first be given Pag. 63 Answ There is a threefold use of Promises ibid 1. Before union with Christ Viz. for Doctrine to teach what things are laid up in Christ ib. Instruction shewing whither to look for life and salvation Pag. 64 Exhortation inviting and perswading to come to Jesus Christ Pag. 65 They have also a threefold effect in some of all sorts good and bad Viz. of Illumination Pag. 66 Taste of Christ so as to be affect-with him ib. Conviction so as to leave inexcusable if despised ibid 2. In union with Christ for the Lord giveth himself to the soul in a Promise Pag. 67 3. After union with Christ more efficacious still Pag. 68 Viz. for Doctrine to teach us what gifts of grace are in Christ ib. Instruction to direct us whither to look for qualifications Pag. 69 Prayer ibid To know our spiritual state and means to discern it ibid To work all the qualifications in us to which the blessings are promised Pag. 70 To stir up to such duties to which the blessings are promised Pag. 71 To strengthen faith ibid 6. Quest To what use serveth the Law if God giveth himself to his people without respect to any work Pag. 75 Resp 'T is of use both unto them that are Carnal Pag. 75 Spiritual Pag. 75 1. To carnal both to Elect to aggravate their sins Pag. 77 Not elect in regard of Disobedience Pag. 78 Obedience Pag. 79 2. To them that are spiritual and under a Covenant of grace Pag. 81 Viz. as they are under the Law to Christ which is explained Pag. 82 There are two effects of Gods people being under the Law Pag. 85 Viz. 1. The sense of Gods Fatherly displeasure when they transgress ibid 2. The sense of Gods gracious acceptance of their obedience Pag. 86 Yet a Christian is not under the Law i.e. the Covenant of it Pag. 89 So as neither to Look for justification and salvation from obedience Pag. 90 Fear condemnation by his disobedience Pag. 92 Look for conjugal comfort from his obedience Pag. 94 Nor fear conjugal divorce from his disobedience Pag. 94 Claim his right unto any conditional promise by his performance of the condition Pag. 96 Application by way of use it serveth to shew Viz. 1. The Doctrine of the Covenant is free from Antinomianism Pag. 97 2. How far Gods servants are freed from the Law Pag. 99 3. Men some discontentment of their spirits and state ibid 4. How to build our faith and hope Pag. 100 7. Quest If the Lord giveth himself and his holy Spirit what need is there of any gifts of holiness to work and act by He can do all in us without us Pag. 102 Answ There is a necessity of holiness and of following after it Pag. 103 Quest What need is there to follow after holiness if the holy Spirit dwell in us Pag. 105 Answ To be fitter instruments for every good word and work ib. Quest But if there be need of gifts of holiness what need the Holy Ghost dwell in us ibid Answ 1. To keep these gifts in us Pag. 106 2. To act them in us ibid 3. To witness to them in our souls Pag. 107 4. To comfort us in the changes that may come upon us Pag. 108 Quest How and to what end are we to imploy and improve our sanctification Pag. 109 Answ 1. We are to look to Christ for Our supply of it ib. The perfection of it ib. 2. Not to trust in the gifts of holiness and sanctification Pag. 111 Neither for The performance of any duties without Christ ibid Justification from them Pag. 117 3. In point of witness ibid 4. In point of rejoycing Pag. 118 5. To grow up in grace and holiness Pag. 120 8. Quest A further main Question for the clearing of the Point is How doth God the Father give himself Pag. 124 Answ God the Father doth give himself by a threefold work or act Viz. 1. By giving his Son for the redemption of Abraham and his seed and giving him also unto them in their calling ib. Quest How doth the Father call and draw us to his Son Pag. 128 Resp 1. by his Word and Spirit ibid 2. By giving the Spirit of Adopon Pag. 135 3. By a work of Reconciliation Pag. 130 Hence follow two Acts of God upon the soul 1. Adoption Pag. 140 2. Justification ib. 1. 'T is useful to teach us how we came to fellowship with Christ ib. Four sorts of persons fall short of union with Christ 1. Such as bless themselves in their natural estate Pag. 141 2. Such as rest in their Reformations ib. 3. Such as rest in a Faith in Christ which is of their own making ibid 4. Such as Wait on the Lord in their own strength Pag. 143 Use 2. To shew upon what grounds a soul cometh to close with Christ viz. upon an Absolute Promise Pag. 146 Use 3. Hence see
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 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 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 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 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
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 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 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 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 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 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
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 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 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 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 â— 40 and 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
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 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 't is 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 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 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 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
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 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 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 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 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 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 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 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
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 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 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 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 birth-right 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 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 oft-times 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 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 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 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
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 â—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 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 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 amenâ— 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