under the sense â—reaking the Law The Law holds a man under this conviction and self condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a man cannot 〈◊〉 off from it that a man shall say with David Psal 51. My sin is ever before me And 〈◊〉 3.2 3. here we are all compared unto prisoners I am shut up under the Law it is my 〈◊〉 and if that be not enough to manifest that our bondage under it is sure and there 〈◊〉 way to escape he says we have a garrison to attend us as the word signifies 1 Pet. 1.5 the same â—â—d is used of Gods keeping of us to salvation So that the soul is kept under by it and alâ—â—â—s poring upon its misery and cannot look off it it is shut up under it and this is meant â—he spirit of bondage Rom. 8.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Greek is used partly for the Holy Ghost self and partly for the inward dispositions that it works in the hearts of men as a spirit â—â—ve and fear and joy that is such a temper and frame of soul wrought by the Holy â—â—â—ft and foâ—t is the Spirit of God by the Law working upon a man such a frame of heart â—â—â—r of sorrow or fear Hos 4.12 A spirit of whoredom is in the middle of them c. â—â—s they were bent to backsliding So when a man cannot cast off his fears and the bondage 〈◊〉 own heart then a man is said to be under a spirit of bondage and a spirit of fear and â—â—â—e sinners are all their life long by fits Heb. 2.15 The soul of man desires nothing 〈◊〉 than the pleasure of sin and peace in it and therefore it does as a Deer when it is wâ—â—â—ded it runs and leaps and does all that possibly it can but haeret lateri lethalis aerundo â—â—â—â—â—rtal arrow sticks in the side A man runs to the pleasures of sin to his old companions as â—â—re to King Jareb for help and if that will not do then he runs to Duties and the man â—â—ys and crys and all will not heal the man and he cannot cast the sight of his sin behind back and it is as gastly and as unwelcome even as Hell it self A man is under Conviction 〈◊〉 a wild Bull in a Net full of the fury of the Lord and he beats every way but the â—â—e he strives the more he is ensnared till at last his soul lyes down under the apprehensiâ—â— of it and does possess the sins of his youth Joh 13.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the thoughts of a mans heart called the possessions of his heart for all that a man does possess is by thoughts and that 〈◊〉 which a mans thoughts dwell most that a man is said to possess most Job 17.11 Now the man crys 〈◊〉 What fruit have I now in those things whereof I am ashamed Oh wretched man that I 〈◊〉 who shall deliver me from the body of this death And his soul lyes down in his shame and â—â—ths and abhors himself continually is afraid at the shaking of a leaf expects daily when â—â—e instrument and messenger of vengeance shall come for him and Job 31. His life draws â—â—er to the destroyers and he doth seem to smell the savour of death and of unquenchable fire Lex est carcer spiritualls verè infernus Luth. â—â—d his soul is continually filled with horrour and amazement the terrors of the Almighty set him round about he is so fast in prison that he cannot get forth he is under the wrath 〈◊〉 God as Christ is said to be in prison and David so speaks of himself also § 4. Now how doth the Law in all this advance the ends of the Gospel how is it as â—agar added because of transgression 1. It prepares the soul and the Spirit thereby works those qualifications required to be 〈◊〉 the soul that comes to Christ for Christ will not come into an unprepared soul his subâ—â—cts are a people prepared for the Lord. He sent John Baptist before to prepare his way for there are valleys to be filled Mat. 11. and there are mountains to be laid low Come all ye that are weary and heavy laden and I will ease you take my yoke having had experience of the iron yoke of sin 2. The Law prepares the soul by making the opinion of a mans own righteousness die and letting him see a perishing need of Christ Phil. 3. that what was before gain he may now count loss therefore there is hereby wrought in the soul a longing for Christ and an instinct of Union with him the Law is as the avenger of blood unless it did pursue many men would never regard to fly to the city of refuge 3. It will make the Grace of God the more glorious and the blood of Christ the more orient and Salvation the more acceptable when in such a time of extremity the Lord brought light out of darkness 2 Cor. 4.6 and then a man says I thank my God through Jesus Christ our Lord. And therefore there be several dispensations of God some have less of those breakings by the hammer of the Law than others have for the Lord is a free agent but there are no men in the world that prize Christ and exalt his righteousness and relie more upon his Grace 1 Tim. 1.13 14. than they do that have lain under most of these breakings and have been longest in this wilderness 4. It makes a man fear sin ever after that which he hath had so great a smart for when he was under the hammer of the Law Psal 85.8 he will speak peace to his people and to his Saints but let them not turn again to folly Hos 3. ult When a man shall remember the bitterness of his spirit in times past and call to mind the gall and the wormwood then sin is loathed by him David commits Adultery no more Paul Persecutes no more Peter denies Christ no more c. 5. It makes a man pliable to do whatever God would have him Lord what wilt thou have me to do A little child shall lead them Isa 11.6 Disobedience is grounded in pride My soul shall weep in secret for your pride Jer. 13.17 And there is nothing breaks a mans pride and make a man walk more humbly with God than this does Mic. 6.8 6. This makes a man to set a high price upon the spirit of Adoption that enables him to cry Abba father after he has had experience of a spirit of bondage The bread in his fathers house had never been so pleasant to the Prodigal had he not been in want and tasted husks Heaven is never so sweet as it will be after the trials of this life when men have comâ— out of great tribulation and made their garments white in the blood of the Lamb then to be gathered into Abrahams bosom it is much the sweeter to rest from
at first created with us 3. The finger that writes it is the Spirit or the writer is Christ and the ink is the Spirit and the table is the heart in which the Spirit works the habits of all Grace De spiritu litera Cap. 3. Austin has decided it against the Pelagians that there must not only be freedom of will in men and a teaching and a moral perswasion from God which they hold and the Papists and Arminians since but there must be an almighty work of the Spirit of God upon a man creating in him a new nature and putting into a man inward dispositions answerable unto what the Law of God doth require and that by a hand without and so writing does signifie something wrote in a man from without and that I conceive to be the meaning of Rom. 2.15 Rom. 2.15 The work of the Law written in their hearts all the outward acts of obedience that they do and their Consciences accusing or excusing them all those are but the fruits of the work the efficacy of the Law that is written in their hearts We do not read that the Law is said to be written in Adams heart only God created man righteous but writing notes rather an act from an extrinsecal hand And therefore I should rather conceive those practic notions Rom. 2.15 to be written in man by the common work of the Spirit of Christ than to be left in him after the fall not the dross of the old Adam but the foundation of the new c. so that the Spirit of God has his works wrought in both only in the one by a common hand in the other by a saving work 4. The thing that the Spirit of God doth write there is the whole Law he doth write the Gospel and all the Promises thereof he doth take of Christ and shew it unto you Joh. 16. he reveals his glory to you and the preciousness of Gospel-promises and priviledges and a man does believe them and is transformed into them He does also shew a man the Law of God and a man is transformed into the likeness thereof even the whole Law so that a man has respect unto all the Commandments there is an universal change for there is not any part of the Law but it is written within him Civil men may have something of the Law put into their hearts as the Heathen had and they may shew forth something of the work of the efficacy of this Law in their hearts and in their lives also but they have but half the copy but where the Spirit of God does write the Law savingly he writes the whole Law 5. The Law is written in the heart as it is written in a Proposition that which is written in the greatest Letters in the Law hath the greatest Characters in a mans soul and that which is most often repeated in the Law that is most often repeated in the heart and therefore Rom. 6.17 Rom. 6.17 There is a form of doctrine into which you were delivered as into a mould Now in a thing cast into a mould as there is not the least scratch in the mould but it will appear in the thing moulded thereby so answerable unto the impression in the mould will the impression be in the thing and if it be deeper in the one it will be deeper in the other now to know God and to fear him to cleave unto the Lord Christ and honour him and obey him these are the great things of the Law of God wherefore for men to neglect these and have their hearts much taken up though about truths yet things of less consequence and lay out the whole intention of their spirits in these to tythe mint and cummin and to be all in meat and drink and neglect true godliness and peace and joy in the Holy Ghost in which the Kingdom of God consists mainly this is an evil sign and an argument there is not the right moulding of the Law in the heart 6. Lastly It notes an abiding and continuing of the Law there as things written are for continuance and for after times So Jer. 17.1 The iniquity of Judah is written with the pen of iron that is they are so set upon sin and so hardened in it that there is little or no hope of their repentance their sin is written in the stains and the guilt of it upon their souls So Prov. 3.3 we are exhorted To write the Law upon the tables of our hearts that is by constant observation and meditation to fix them and to imprint them So that the Law is said to be written in our hearts for continuance the Law that was concreated with us in Adam Satan has blotted out but when the Spirit of God does write it there again by the finger of God surely it is that it may be never more obliterated or blotted out Mat. 11.30 Christ saith Mat. 11.30 Take my yoke upon you for my yoke is easie so that Christ suffers not his people to go without a yoke he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawless as to his actions he is not a son of Belial which Glassius saith signifies a man without a yoke and this yoke is the obedience which in the Gospel the Lord requires and that is nothing else but the obedience of the Law for though Christ hath fulfilled it yet it lies upon us still as a duty though not by way of satisfaction to be performed and this yoke is mainly upon the souls and the spirits of men Now writing the Law in the heart is a perfect conformity of a mans inward man unto the Law of God and all duties that the Lord requires and this is it that makes the yoke easie because it is become another nature an inward principle and what a man does so work from is not burdensome there is a potentia visiva a visive power in the eye therefore it is not weary of seeing and there is a principle a law of motion in the nature of the Sun and therefore it is not weary of motion because it works from an inward principle Men do evil with both hands earnestly and are never weary the reason is because they work from an inward principle And in this conformity unto the will of God which is taking up the yoke 1 There is obedientia voti the obedience of desire when a man desires to obey God in all things and has a careful respect unto all the Commandments and desires to make his heart perfect with the Law of God 2 Obedientia conformitatis obedience of conformity when a man does in some measure answer the Law of God in his actions and in the workings of his inward man 3 Obedientia resignationis obedience of resignation when a man can wholly give up himself to it as to the perfect Law with joy and delight love the law and finds sweetness in it and sees a goodness in whatever it requires and
they shall be truly our servants that is they shall tend unto the advancement of our spiritual and eternal good Rom. 8.38 what he had before spoken positively that they shall all do us good here he speaks negatively that they shall never be able to do us hurt I am perswaded that neither life nor death via extrema secunda adversa the highest pitch of prosperity and the lowest ebb of adversity or affliction shall not be able to hurt us nor Angels good or bad nor principalities and powers that is all the powers of Empires and Monarchs of the world nor things present nor things to come not any intermediate events that now do or hereafter may befal us nor heights nor depths nor any creature i. e. if there be any creature that comes not under the former enumeration whether it be in heaven above or in the deeps beneath it shall never be able to hurt us in respect of our eternal state because it shall never be able to separate us from the love of God which has so sure a ground for it is love born to us in Christ in whom he has elected us c. therefore you see there comes no disadvantage but a continual advantage unto the spiritual Kingdom by all the creatures and by the dispensations of Christ in the ordering and the government of them all Let us see this by an enumeration of some particulars 1. If the Lord give unto his people prosperity it shall be to the advantage of the inward man and in their outward prosperity their souls shall prosper 2 Chron. 17.6 Jehosaphat had silver and gold and riches in abundance and his heart was lifted up and encouraged in the ways of Gods commandments and thereby the people of God make them friends of the unrighteous Mammon and they lay up a good foundation that they may lay hold of eternal life Eccles 7.11 Wisdom is good with an inheritance it is good in it self without an inheritance but there is a special advantage by wisdom with an inheritance and so it 's better to the man or it is good to a mans self but it is not so good unto another and so Prov. 14.24 The crown of the wise is their riches but there are to other men riches reserved for the hurt of the owner and the prosperity of fools shall destroy them Prov. 1.32 wisdom is the better with an inheritance but folly is the worse with an inheritance for the folly of fools is foolishness he speaks it of rich fools there are no men discover their folly more and whose foolishness is more eminent and notorious than these mens as riches draw forth the graces of the one so do they also the sins of the other 2. If the Lord give unto his people afflictions it shall be to the advantage of their inward man Rom. 5.3 Tribulation works patience surely patience is a fruit of the Spirit as all other graces are and cannot be wrought in any man by affliction unless it be given him by the Spirit A man must have patience 1 if ever he will bear affliction fruitfully but 2 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth signifie to work a thing out and bringing of it to perfection Phil. 2.12 It is this therefore that when patience is wrought in the soul by the Spirit it is improved and exceedingly drawn out by affliction it doth improve the graces of the Saints and upon this ground it is said Count it all joy when you fall into divers temptations Jam. 1.2 Esa 27.8 9. in measure God shoots forth the affliction and the mercy of God is greatly seen in the moderation of the affliction By this shall the iniquity of Jacob be purged and this is the fruit to take away the sin of his people when he makes all the stones of their Altars to be as chalk stones and therefore Esa 24.15 Glorifie the Lord in the fires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.10 he doth chastise them that they may be made partakers of his holiness 3. Temptations for the Lord Jesus doth order all the temptations of Satan and directs them unto spiritual ends for even the very enemies of the spiritual Kingdom he doth over-rule so as he makes them servants to it even the vessels of dishonour have their use in the great house as the Apostle speaks 2 Tim. 2.21 Satan is an enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that enemy in two things to the Saints 1 In his accusations unto God he is therefore called the Accuser of the Brethren and so he did move God against Job to destroy him without a cause Job 2.3 there was cause enough in Job if the Lord had been extreme to mark what he had done amiss but there was not that cause that Satan did alledge and it is a mercy to the people of God that though there be cause enough yet he doth hide the true cause from their malicious accusers that that which they fasten upon them is no cause to set God or man against them but the more the Lord doth appear for his servants to justifie them had not Satan accused Job so impetuously God had never so eminently appeared for his justification This should quiet and comfort the Saints in all the hard measure and reproaches that they meet withal in the world that yet the Lord will arise for their justification and their enemies confusion that though a child of God may lye under the blast of the wicked for a season yet God will vindicate him at last so that false friends as well as true enemies shall be made to say Surely there is no inchantment against any of the seed of Jacob Jude 15. c. Behold the Lord cometh with ten thousands of his Saints to execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds and of all their hard speeches which ungodly sinners have spoken against him and his children c. 2 Satan is an enemy by his temptations unto the Saints and so the strength of God is made perfect in their weakness that is manifestly declared so to be 2 Cor. 12. for thereby their strength is tryed there is nothing tries grace so much as temptation unto sin because nothing is more opposite unto grace and gratia vexata seipsam prodit grace vexed discovers it self thereby also their corruption is purged for the Lord doth commonly temper that poyson into a medicine and Satan that seeks to kill shall be instrumental to cure he that doth intend to stab the man shall but give vent to his imposthume and therefore Luther says of temptation when the Papists did object unto Luther that he himself granted Purgatory I do indeed saith he but it is but that Purgatory of temptation and he adds Hoc Purgatorium non est fictum and hereby the enemy is conquered for we are more than conquerors Rom. 8. It was said that the Carthaginians did prevail against
of this life the Princes robes and the beggars rags lie down together but the difference in their spirits is eternal and therefore the blessing or the curse upon the soul is much more than that on the body or the estate many of these being but for the time of this life 3 Sin is chiefly an act of the soul The sin of the soul membra sunt arma the members are but weapons it 's the soul that 's the hand and the chief cause of enmity lies therein and therefore the chief vengeance lights upon that God will punish sin not only here but eternally Therefore as the greatest blessing is upon the soul so the greatest curse also And as the School-men say of Glory so we may say of Wrath it is Radicaliter in corde redundanter in corpore radically in the heart but redundantly in the body the main object of wrath and curse is the soul 2 Pet. Mat. 16. 4 The great evil that sin does a man it fights against his soul and the great loss that it occasions is the loss of the soul men do often complain of losses but they may be all made up in this life as Job's were or if not yet the afflictions of this present life are not worthy of the glory that shall be reveal'd they work for us a more exceeding and eternal weight of glory and Quaedam amittere ut majora lucreris non amissio est sed mercatura to lose some things that thou maist gain better is not loss but a thriving trade But the loss of the soul is the great loss that can never be made up and therefore the curse of the soul is the great curse 5 The curse of the soul being taken off all other curses are taken off also as the curse remaining on the soul all blessings are turn'd into curses they may be blessings in the thing but they are curses to the man So on the other side all cursings are turn'd into blessings they may be curses in the thing but they shall prove blessings to the man To the unclean all things are unclean for their minds and consciences are defiled Tit. 1. When once Grace comes into the soul malediction goes out all things shall work for your good and the curse is taken off from all the Creatures for your use Life is yours and death is yours so that as the precept of the Law is made a servant to the promise of the Gospel for it was added by way of subordination and subserviency thereunto so the curse of the Law is made a servant to the Grace of the Gospel also and a Saint has a sanctified use of that as a blessing which is in it self a curse 6 The chief satisfaction that was given for sin has reference to the soul In the sacrifice there was offred the life and the blood but it was the blood that made an atonement for the soul and without shedding of blood there is no remission And when Christ came to stand in our stead as a surety the main of the sufferings he endured were in his soul Isa 53.10 God made his soul an offering for sin Christ did as our surety and therefore he put his name to our bond and was made under the Law Now being our surety he was to pay our debt and that was mainly in the soul The Sacrifice that was to be accepted of God was to be a whole burnt-offering now if Christ had but suffered in his body it had been but a half burnt-offering He offered himself Heb. 9.10 therefore it must be his whole manhood and before his bodily suffering came while he was in the Garden he says My soul is heavy unto death Mar. 14.33 amazed or astonished the word is rendred a failing of spirit his spirit died even within him his thoughts were wholly abstracted from all things else and the wrath of God that lay upon him did wholly fill up his soul c. Now in all these respects the curse upon the soul which is spiritual death is the greatest part of the Curse far greater than that upon the body upon Creatures or Relations § 2. And now let us come to consider wherein this Curse upon the Soul lies 1. It lies in this That a man has forsaken God as his chief Good and as his utmost End Man in his Creation was carried towards God as that chiefest Good wherein his happiness consisisted and acted towards God as him to whom all his actions were refer'd and wherein his blessedness lay and therefore Augustin speaking from a spirit renew'd and having the same principle begun in him says Omnis copia quae non est Deus inanis egestas est All plenty that is not God is poverty And Bernard says Animam Dei capacem quicquid est Deo minus non implebit nothing less than God will fill the soul capable of God Man having all in God must needs do all for him and refer all to him for he that is the chief Good must needs be also the utmost End Now the death of the soul lies mainly in this first it 's taken off from God as the chief Good for that 's the first thing sin does Jam. 1.14 it draws a man away from God who was the Center where the soul rested Psal 116.7 Return to thy rest O my soul They have forsaken their resting place they have wandred upon every mountain And therefore Jude v. 18. all the lustings and inclinations of the soul they are call'd ungodly lusts because they have nothing else in them that being the main bent in them all to take off the soul from God and carry it away from him Jer. 2.13 It 's forsaking the fountain of living water And Heb. 3.12 It 's departing from the living God And hence it is that repenting is call'd returning because we have departed from him and conversion is nothing else but returning to God as a mans chief Good And man being thus departed from him God is not in all their thoughts for they look for no good from him their good lies not in him and therefore they live without God in the world they know him not they love him not they expect nothing from him it 's to them as if there were no God to judge nor reward and hence it is that men can live without the favour of God all their life-long and never be troubled because they have not made it their happiness But take a man that has set up this as his happiness a frown is to him as the messenger of death and not to see the Kings face puts him into the shadow of death for he can breath in no other air as Absalom said He could not live unless he saw the Kings face And so David God had hid his face which made him like to them that go down into the pit Man in his Creation as he was wholly of God so he was wholly for him and so it is when the Image
is the act and the guilt the act with the pleasure of it is fading the pleasures of sin that are but for a season but there is an abiding guilt upon the spirit that is after a sort infinite being an offence against an infinite God a violation of an infinite Holiness and a contempt of infinite Majesty and Authority and it is also eternal and will remain upon the Creature for ever and nothing in the world but the Blood of Christ can take it away from the soul Gen. 4.7 being sprinkled upon the Conscience and this is the meaning of that Proverbial speech Gen. 4.7 Sin lies at the door it 's a speech taken from a dog or a fierce beast that lies at the door to watch and it teaches us three things 1 That though the act be past yet the guilt remains binding over the soul to punishment the sin lies there 2 That there is a time when sin in the guilt and punishment of it may lie still and be quiet and a man may ruffle it in the house within and never be troubled at that which lies at the door 3 Sin lying at the door will surely be awakened and it will be easily awakened Luther in loc ad fores somno minime aptus est locus ibi quiescit peccatum ubi diu quiescere non potest c. Sin lies asleep there where it can lie long asleep the door will surely open and the sin that seems sleepy now will awake and therefore it is a fearful thing talem habere janitorem to have such a porter Jer. 2.22 Though thou wash thy self with niter and fullers soap yet thy iniquity is markt before me it 's spoken of all the false glosses and pretences that men have to excuse themselves and to extenuate their sins There is a guilt upon the man before God Jer. 17.1 The iniquity of Judah is writ with a pen of iron c. It is to be referred both ad reatum culpam and it notes the indelible characters of it upon the soul that as the people of God have the Law of God writ upon their hearts so have ungodly men the guilt of sin and the law of sin their sin will find them out There are two things that men are terrified with Numb 32.23 and they look upon as enemies the word of God and the guilt of their own sins and therefore men do endeavour to fly from the one and to hide themselves from the other now the word follows them and will surely overtake them at last Zach. 1.6 and the guilt of sin that seeks the man and albeit he has many a hiding place yet sin both in the guilt and in the punishment of it also will at last find him out 3 Hence follows an evil Conscience Heb. 10.22 There are two things that make the Conscience evil it 's pollution by reason of the filth of sin and its accusation and condemnation by reason of the guilt of sin and though this indeed be mainly reserved to the last day Rom. 2.15 16. when the book of Conscience shall be opened and that faculty enlarged because then it is to give up its Viatory office and an account of the whole man that God has betrusted it with yet it doth in many men begin here according as the Lord is pleased to act it and doth bring into the soul an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.27 a receiving of judgment before-hand binding a man over unto wrath that the Creature is continually in expectation of it Heb. 2.15 Mat. 8. â—9 Art thou come to torment us before the time therefore an evil Conscience they have that tells them that there is a torment in a greater measure provided for them and that there is a time appointed when the extremity of this torment shall begin though as yet they knew the time was not come Hence comes that fear which does torment the soul 1 Joh. 4.18 that wrath will seize upon a man wheresoever he is as it was with Cain Gen. 4.14 Every one that meets me will slay me he lookt upon himself as Luther saith Tanquam excommunicatus spiritualiter corporaliter regnum amiserat ecclesiam as one who was excommunicated both spiritually and corporally c. And therefore he that was put out of the protection of God could look for no safety amongst the Creatures hence a man walks in the horrour of the shadow of death Felix trembles and Herod fear'd it was John Baptist that he had slain that was risen again There is fear on every side if he walks by the way he looks vengeance should come upon him and he shall never again visit his habitation and if he abide in his house there is a curse entered into the stones and the timber of it when he lies down at night he says it may be this night God will take away my soul and he is scared with dreams and terrified with visions that he is not able to stand under the imaginations and thoughts of his own heart if he attend upon the Word there is a savour of death unto death he sees the grave open and this is to him a testimony of a further death 2 Cor. 2.16 And hence is that shame and confusion of face that is in men looking upon themselves they abhor their own image and are not able to endure their own stink seeing how their souls do breed worms as Herod's body did they see that they are the loathsomest Creatures alive and hence there is a loathing of themselves and it comes at last to a revenge as we see in Judas And the reflections and reproaches of a mans own spirit he cannot bear and he has these dreadful desperate thoughts I shall never find mercy my glass is run my hope is past surely there is no mercy for me if there were as many windows in Heaven as there be Stars as many doors as there be souls yet there would be no entrance for me And the soul sinks down under his own burden for ever and says My iniquity is heavier than I can bear And this is properly the death of the soul it is eternal desperation it 's hell it self I had time and means and offers and intreaties and works and motions of the Spirit of God but the Lord has now forsaken me and the night is come upon me there is as much hope of the Devils as of me And this is much strengthned by the threatning and the Curse of the Law giving a man his portion Hos 6.5 and so Ministers are said to judge men Ezech. 20. â— and to torment them Rev. 11.10 and to kill them which is all barely by the words suggesting to an evil Conscience and the Conscience assisting thereunto and there is answerable to the Curse of the first Covenant a work of the Spirit of God upon a mans soul which is called a spirit of bondage and a spirit of fear Rom. 8.15 2 Tim. 1.7
as of life and all the works of illumination humiliation seeming conversion and reformation do make them but the stronger enemies to God when they fall from them all they do but prepare a habitation for seven worse spirits for the dog to return to his vomit again as we read such a story of one Eustathius who was first an Arian and then afterwards was converted and subscribed the Articles of the Council of Nice and was a man imployed by the Church and endured a great Persecution with Basil and divers other godly men and yet afterward he turned again into the former Doctrine of Arianisme and never returned And so we read of Alexander in Act. 19.33 and afterwards of his Apostacy and these works do qualifie men for the sin against the Holy Ghost and make them more conformable to the Devil than otherwise they would be 7. There is a giving a man up to Spiritual judgments which are of all plagues the greatest Exod. 9.14 As spiritual sins are the greatest sins so are spiritual judgments the greatest plagues and there is no plague like that of the heart 1 King 8.38 and we have so much the more cause to observe them because God did formerly under the Old Testament punish with outward and temporal punishments but those that live under the Gospel are specially punished with Spiritual judgments as the mercies of the Gospel are more spiritual so are the punishments also and they are 1 a hard heart which implys three things 1 Insensibleness of sin and judgment 2 Taking no impression either from the Word or Spirit and the touches of both 3 Inflexible as an Adamant that you cannot bow nor break it and that heart that is a flint to God is wax to Satan no command nor judgment of God will break it for it 's possest with an iron sinew bray a fool in a mortar yet his folly will not depart 2 There is a spirit of slumber that a man is sensible of nothing no danger can wake him for sleep is the binding up of all the spiritual senses Their eyes are closed and they cannot see their ears are uncircumcised and they cannot hearken let them be smitten and they cannot feel it and nothing does awaken them neither the loudest cry of the Word nor the judgments of God a deep sleep is upon them and they fear no evil 3 A seared Conscience 1 Tim. 4.2 the word signifies to sear with a hot iron and to make insensible to have no feeling or else to cut off by searing so that men walk as if they had no Consciences left 4 An injudicious mind God gives them over to a reprobate mind Rom. 1.28 an injudicious mind is taken with envy error with every vanity and is able to judge aright of nothing 5 Vile affections the basest and most dishonourable lusts even sins that are below a man as brute beasts therein to corrupt themselves and that makes them hateful and abominable to all the world 6 A final impenitency a heart that cannot repent Heb. 6.4 and it 's impossible for them to be renewed again by repentance § 4. Having spoken of Temporal death and Spiritual death we should now come to consider Eternal death which as it is said of the Glory of the Saints Neither eye has seen nor ear has heard neither can it enter into the heart of man to conceive c. it is as true of this Eternal death no ear has heard what it is it is called perdition and destruction the second death And as Heaven is set out by some resemblances of the glory of the things in this life so is Hell in respect of the miseries of this life but all these are but shadows of the one and of the other Psal 90.11 Who knows the power of thy wrath as is thy fear so is thy wrath that is the wrath of God in the dreadful effects of it is such that it passes knowledg and it passes fear The heart of man is able to conceive vast fears as it has vast desires but whatever we can fear there is something in the wrath of God answerable to all But having spoke of this more largely elsewhere I shall but touch upon it at present In this death there is something essential which befalls all that suffer these torments and is inseparable from it as they do fall upon such a subject the essential part of this death the Scripture makes to be of two parts there is punishment of Loss and punishment of Sense There is a loss and a separation of a man from all good things whatsoever there is no man but has some good thing in possession and he has something of which hope gives him a reversion but in this death he shall be separated from them both and this is the privative part This poena damni punishment of loss is double as Durandus has observed pag. 210. either in amissione boni habiti vel nondum habiti in the amission of some good possessed or hoped for Now by this death men shall be shut out from both First they shall be shut out of the presence vision and fruition of God for ever there shall pass upon him an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Divines did anciently call it an eternal excommunication or a non-communion as their spiritual death did consist in an estrangement from God in holiness so their eternal death shall consist in an eternal separation from God in happiness They shall be punished with eternal destruction from the presence of the Lord 2 Thes 1.9 and this was the great torment that Christ does complain of Mat. 27.46 My God my God why hast thou forsaken me and yet it was only substractio visionis a substraction of vision And this is the great affliction of his people here on earth if the Lord hide his face David says Hide not thy face from me lest I be like to them that go down into the pit and yet this is but a hiding of his face as an Eclipse of the Sun for a day he will but hide his face for a little moment but he will have mercy on thee with everlasting loving kindness how much more when God shall cast a man off in wrath for ever and never have an eye upon him more and therefore the Fathers do generally say that the greatest torment of Hell is this of Loss Absentia Dei quoad visionem omnia alia tormenta superat Augustine and Chrysostom in Mat. 7. Mille Gehennae paenas and there is nothing so dreadful as to be separated from God and to be hated by him CHAP. II. How and why men naturally desire to be under the Law Galat. 4. 21 Tell me you that desire to be under the Law do you not hear the Law SECT I. How men naturally desire to be under the Law § 1. THis Text tells us how men are naturally affected with the Covenant under which they stand They still desire to be under it 〈◊〉 〈◊〉
and that denial increaseth to an oath and that swearing multiplies to cursings and to imprecations upon himself in the highest kind as the word is in the original as if he had wished Mat. 26 74. I would I might never find mercy at the hands of God or come where God hath to do that I might be separated from God eternally and damned body and soul if that I know the man And Isa 57.17 says God For the iniquity of his covetousness I smote him and was wroth and he went on frowardly in the way of his heart c. Theodosius was an Emperour of a very meek sweet and gracious temper yet a Temptation so far got the head of him that upon an occasion of a Tumult in Thessalonia a servant of his that he had in a special manner respect for being slain he commanded an universal Massacre throughout the City that in a very short space 3000 men were slain by his command and that by a wile being invited to behold a Play for which cause the Emperour himself was by Ambrose kept from the Sacrament It were strange to consider unto what a height even the sins of godly men from the remainders of corruption that is in them may be improved 6. For the improvement of sins in godly men Satan may and commonly does make advantage of the Law of God and the commands and restraints thereof whereby sin will take occasion See it in King Asa the Prophet did prophesie and he put him into Prison because he shewed him his sin and instead of repenting for it he increased it for he was in a rage temptation had got hand over him and by the reproof Satan did stir up his lust And even the Gospel is by Satan turned into wantonness and all the Grace of it yea and all the glorious works of Grace upon a mans heart sin will take occasion from Gods drawing nigh and wax wanton under his love there is not any part of the Law of God or the Works of God or the Providence of God that Satan will not make use of and sin take occasion by to stir up and to improve corruption in a man even those remainders of sin that are in a Saint Quest § 4. If a godly man be under the irritation of the Law as well as a wicked man where then lyes the difference that a man in Christ is said not to be under the Law in this respect The difference lyes in these three things mainly Answ 1. An unregenerate man has no other use of the Law but this all the fruit that he has by it is to improve draw out and increase his sins but a godly man being under another Covenant as he has the Law written in his heart in his regeneration so he has by the Law Grace increased in the continued work of his Sanctification Joh. 17.17 there is in respect of his regenerate part a power of Sanctification and the whole Law of God tends to that end in him and this the Law works in him per se as he is regenerate though it works the other per accidens as far as he is unregenerate Grace receives strength by the Commandment according to the law of the mind as sin does according to the law of the flesh in the one sin is restrained and subdued in the other sin may be restrained but it is increased and as a damm set upon the waters which â—â—â—es them swell the higher 2. Through sin may â—â—â—e occasion by the Law in the regenerate yet this does not constitute sin in dominion it doâ—â— never rise up so high in a regenerate man as to amount unto a compleat raign and dominion as Rom. 6.14 Sin shall not have dominion over you so that a man should obey it in the lusts thereof for in the highest improvement of sin by the Law in the regenerate there is another law in the mind a spirit that lusts against the flesh that a man cannot be given up unto all iniquity it does never work in him all manner of concupiscence as it does in the unregenerate so as to make a man always go on in a presumptuous way of sinning but Grace and the spirit of Grace gives a check to it because a man loves the law of God and its precepts according to his inward man 3. Lastly it does never so far prevail in the regenerate as to bring forth fruit unto death as it does in the unregenerate Rom. 7.5 The motions of sin that were by the law wrought in me to bring forth fruits unto death But as the law is made a servant unto the Gospel so both the precept and the curse of the law is made subservient and subordinate this way for as the remainders of sin in the godly are sprinkled with the blood of Christ so are all the temptations of Satan and the improvements of sin by the law which is unto all unregenerate men a part of the curse of their Covenant sanctified unto the regenerate and are a means to shew them their own vileness and to humble them deeply before the Lord as we see it in Peter and David and to make them hate sin the more and to make them the more watchful over their own hearts and lay the faster hold upon Christ and the Grace offered in the Gospel by faith and to ply the Throne of Grace by constant and daily prayers and the more to long for their adoption and redemption and so this improvement of sin by the law does tend in the end to the further subduing of sin and at last to the utter abolishing of it that so the remainders of sin being wholly done away Satan may stir up sin and sin may take occasion by the Commandment no more And so as other fruits of the curse of the law are blessed and sanctified unto them as their afflictions their temptations and death it self so shall these fruits of the curse be also sanctified unto them and tend to their sanctification and end in the perfection of their holiness at the last So that as death is swallowed up in victory in a mans resurrection so is sin also in a mans perfect sanctification unto which through the Grace of the Gospel sin it self was over-ruled to be a means for as there are two ways of a mans pollution so there are also two means of a mans sanctification there are proper and natural means as Satan and a mans own lusts c. and there are occasional means as the law of God so there are of a mans sanctification the Word and the Spirit and the Ordinances and there are occasions which in their own nature do work no such thing but Grace takes occasion from the one as corruption does from the other the temptations of Satan and the improvement of sin by the law being sprinkled by the blood of Christ shall be as effectual to a mans sanctification as the other being not sprinkled with the blood of Christ
shall be effectual to a mans pollution Vse 1 § 5. See here the malignity and the vile nature of sin and what a deadly disease it is when that which God did give of purpose to destroy it will increase it We say that is a very deadly disease that you can apply no physick but it does stir up the disease and it 's increased by it and all that you can take feeds the disease so here sin must needs be a deadly thing that the law should increase it which in its own nature should abate it There are two truths that should be always in a mans eye God to be the chiefest Good and Sin to be the greatest Evil. There is no one thing that does set forth the evil of sin more than this that the Commandment of God which doth forbid it curse it condemn it should improve it It 's no wonder then if mercies make men more wicked and if crosses add to mens sins for the very Law of God and his threatnings and restraints thereof will do it if any thing make sin appear to a man to be out of measure sinful and a disease incurable in it self this will 2. See hereby the vanity of that Doctrine that says Moral perswasion is sufficient unto conversion God enlightning of a mans mind and shewing him what is his duty and what is required of him and perswading of his will it is according to these able to imbrace it and so turn unto God and duty and herein is the drawing of God the Father when as we see that when God does set a mans duty before him in the Law with all the threatnings of it and all the promises of it this is so far from converting the man that it improves his sin sin and makes it the more to rage against God and become out of measure sinful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore there is an inward work of God an Almighty Power put forth in changing the heart and converting of the will Moral perswasions may make a man more wicked but they will never convert him or make him the more holy without this inward work put forth by God in changing the heart 3. See here what is the proper rise and ground of that unpardonable sin the sin against the Holy Ghost It is by a curse of the first Covenant coming upon to the word of God that it is an occasional means lust opposing it to make sin rise the higher and first it brings forth in a man sins against knowledge and afterwards sins with malice and despight If the Law had never been revealed again but man had been left as many of the Heathens are who have but that small glimmering of light which some do call the remainders of the Law within them which the Apostle speaks of Rom. 2. They shew the works of the law written in their hearts this sin had never been heard of in the world it is a sin proper unto the Church of God and cannot be committed out of the Church where men are enlightned in the truth and sin takes occasion from the Law to break forth into despight against it 4. See what a vain thing it is for a man to glory in any Church-priviledge The Jews did stand much upon it and doubtless it was a great mercy that unto them did belong the giving of the Law and the Promises and unto them were committed the Oracles of God and therefore they rested in and made their boast of the Law c. Rom. 2.18 19. And what fruit had most of them by the Law it did aggravate their sins in the guilt of them and drew forth their sins in the power of them unto the greater height and in many of them even to the sin against the Holy Ghost And so it does many men that live under the Gospel at this day they have no other fruit by their ordinances and of the word of God amongst them but to make them more exceedingly wicked 5. See what a misery it is to be in a state of unregeneracy he that is so is wicked by nature and every thing wâ—â— make him worse See also what a mercy restraining grace is to a man that is unregenerate when we read of Judas and how Christs reproof did heighten his malice and of the Pharisees how by Christs Sermon their rage was drawn forth and they gnashed their teeth upon him c. What a mercy is it should every soul say that all the Sermons that ever I have heard of Christ c. should not have wrought the same effects in me long ago Luther saith that reading that place Rom. 1.17 The righteousness of God is revealed from faith to faith and understanding it only de justitia activa scilicet punientè of Gods punishing justice Non amabam imo odiebam justum punientem Deum tacitaque si non blasphemia certe ingenti murmuratione c. odi istud vocabulum poenitentiae I did not love but hate the just and punishing God and by a silent great murmur if not blasphemy I did hate that word Repentance Now that it has not been so to every one of us and we sinned against the Holy Ghost and in the highest acts of direct enmity that there had been no hope of mercy seeing that we cannot say that we have done it ignorantly Oh what a mercy is restraining Grace 6. Lastly how should it engage the people of God to thankfulness that God has freed them from this great misery that now the Law should subdue their lusts and not enrage them and if it does at any time yet it 's not to bring forth fruit unto death not to have a full dominion over them how should it make them fear when they read or hear the Law lest it should add to the disease Oh! how ought people to pray and Ministers pray that they may not be a curse and that the word which they hear and preach may not ripen their sins and draw out and improve their corruptions but their graces and make them holy CHAP. IV. The Rigor and Coactive power of the Law Gal. 5.18 But if you be led by the Spirit you are not under the Law SECT I. Wherein the Coactive power of the Law consists § 1. THere is a double sense of these words given by Interpreters and both may very well be put together The Apostle having said before That in a godly man there are two contrary principles flesh and spirit and they lust and act one against another so that they cannot do the things they would but when they would do good evil is present with them he adds here a consolation to bear up their hearts in this which is the greatest conflict upon earth between flesh and spirit in the same heart and that which made them to look upon themselves as miserable men all their days Rom. 7.24 but if you are led by the spirit you are not under the law that is though there
sprinkled upon the Book and upon all the people and all things under the Law were cleansed and sanctified by blood Exod. 24.23 therefore the Law in the administration of it unto them was never intended by God to set forth a Covenant of Works but it was a Covenant of Grace and is usually called a Covenant Deut. 29.10 11. They stood to enter into Covenant with God that he might establish them to be a people to himself and that he might be unto them a God Deut. 26.17 18 Thou hast avouched the Lord this day to be thy God and he hath avouched thee to be his people So that the Law was given by Moses in Gods intention plainly as a Covenant of Grace unto all those that were able to look upon the intent of God therein 2 But yet the Lords intention was also that it should be a copy of the Covenant of Works that God made with Adam before his fall which was never wholly blotted out of the mind of man because God would not have that wholly to perish and be forgotten and therefore it was delivered after a sort in the form of the Covenant of Works and in this respect the Lord has made it a handmaid to the Gospel not that the Lord did intend it for a Covenant of Works as if men should attain righteousness and life thereby but as faedus subserviens a subservient Covenant as that which in this manner God would make use of to advance the ends of the Gospel and the new Covenant By all this you see that the Covenant of which Circumcision was a sign and a seal was not the Covenant of Works but was the same that was made with Abraham because the Covenant was the same Circumcision was the seal of the righteousness of Faith and continued amongst the Jews in this Covenant and that Covenant that binds to the observation of the Ceremonial as well as the Moral Law is not a Covenant of Works but the Covenant made upon Mount Sinai did bind to the Ceremonial Law also nor was the Covenant that God made with Moses a Covenant of Works for Moses was Heb. 11.23 a Believer but Exod. 34.27 it is called the Covenant which I made with thee and with all Israel when I stood before the Lord forty days and he wrote the words of the Covenant the ten Commandments But more particularly the Lord did intend to make the Law given upon Mount Sinai a copy of the Covenant of Works and to be materially and for substance the same that he did make with Adam and with all mankind in him in the state of his integrity 1. Death reigned from Adam till Moses Rom. 5. Gen. 4. ult and therefore sin came in and we see that murder was a sin in Cain and publick worship was a duty Men did begin to call upon the name of the Lord so that the Law was in the World before Moses and it was not only written in the hearts of men 2 Pet. 2.5 So Beza Gen. 6.5 but it was taught in the publick Ministery before Moses for Noah was the Preacher of Righteousness and in the Ministry of the Word we know that the Spirit of God did strive with men Gen. 6.3 The word in the Hebrew is to strive in judgment and by way of argument for conviction so that the Law was given to Adam and Noah and Abraham as well as unto Moses and was for substance the same 2. It is given in the form of a Covenant of Works with a this do and thou shalt live and so it was afterwards by Christ and by the Prophets also preached it was to the carnal Jews plainly a Covenant of Works not in Gods intention but by their own corruption they going about to establish their own righteousness Rom. 10.3 and not subjecting themselves to the righteousness of God it is set forth to them as a Covenant of Works Now if the Lord will not give it as a Covenant why does he not propound it as a rule and lay down the precepts without any such terms of a Covenant as if men should attain life by it when he did never intend to deliver it as a Covenant in which men should attain life by doing but by believing Thus the Lord did that the terms of the first Covenant might be promulgated to the World and that they that did still desire to be under the Law might not plead ignorance of the terms that God required in the Law if they did expect life and happiness thereby 3. Though I say it be for substance and materially the same yet in many circumstances it differs from Adams Covenant for this was a Covenant of such promises and sanctions annexed to it as were not in the Covenant made with Adam and a Covenant confirmed by blood and thereby sanctified which Adams Covenant never had and therefore though it did for substance agree yet in many things there was a difference This Covenant given unto Adam in a state of Innocency and for substance renewed upon Mount Sinai when it was by sin wholly obliterated and blotted out God has made a handmaid or foedus subserviens a Covenant subservient to the Gospel it is Hagar Gal. 4.23 but the Covenant of Grace is Sarah and it is given in the hand of a Mediator not only by Moses but by Christ also for Christ delivered the Law to them Act. 7.38 Moses was in the Wilderness with the Angel who spake to him in Mount Sinai and with our fathers and what Angel was it but Christ he that saith I am the God of Abraham and he that was also tempted in the Wilderness and the Apostle says We are come to Jesus whose voice then shook the earth in the giving of the Law 1 Cor. 10.4 Heb. 12.25 26. it was his voice and then by an enumeration of particulars how the Lord has made every part of the Law as it is materially the first Covenant a servant to the Gospel for the discovery of sin the Law entred that the offence might abound and the Apostle says Rom. 5.20 I had not known sin but by the Law and also for the conviction of Conscience and the imputation of sin Rom. 5.13 sin is not imputed where there is no Law and for the condemnation of sin that it may be a Schoolmaster to bring the sinner unto Christ the avenger of blood Gal. 3.10 a killing letter and the ministration of death to kill them and hew them and it restrains sin and puts a bridle upon a man and is a means of conversion the curse of the Law is sanctified and the threatnings sweet when the curse is taken out death has no sting the grave has no victory and it is to all under the second Covenant a rule a companion and a counsellor The Law is to be considered as I told you two ways 1 Largely as containing all the Doctrine delivered upon Mount Sinai and all things that may
they grow above ground the more they spread under ground lop them continually that they grow not above and they will by degrees wither and die Grace doth grow by the actings of it and so does sin and if a man should have Grace in his heart and yet never bring forth fruit though it could not wholly die because it it an immortal seed upheld by the Spirit of Grace yet it would never thrive There is a double way that the Devil takes to increase sin in a wicked man 1 He doth infuse all the devillishness into them that he can the Devil entred into Judas and put it into his heart to betray Christ the wicked one toucheth them 2 All that wickedness that is in them he does act and draw forth to the utmost And there is a double way of the decay of Grace 1 By stirring up and strengthning the contrary principle of sin 2 By hindering Grace from acting in all things and so though it be immortal seed yet in the degrees of it it will decay So it is here the Spirit of God infusing a new principle and restraining and hindering the actings of the old by this means sin dies by degrees and the heart is weaned and taken off from it and this is done by the Law SECT IV. The Subservience of the Law to the Gospel as it is a Rule § 1. WE have thus far considered the Law as it is in its subservience to the Gospel as a glass discovering sin and as a bridle restraining it now we come to the third Consideration as it is a Rule to guide and direct a man in all the ways of obedience and it is a Rule within and a Rule without 1. It is a Rule within that is the Spirit of God given by the Gospel or the second Covenant doth make use of the Law of God as an Instrument of Conversion and so plants in a man a rule of holiness and obedience in his own heart a principle of conformity unto the will of God in all things The Law indeed cannot do this of it self looked upon as a Covenant alone for so it is a dead letter but as it is in the hand of the Spirit Rom. 7.9 The saving knowledge of the Law is brought in by a secret and yet sacred blast of the Spirit of God breaking in and blowing when he listeth Now that the Law is an instrument in the hand of the Spirit for the conversion of souls is plain 1 Every part of the Word of God has a converting power if the Spirit of God be pleased to concur with it for every part of the Word of God is seed to beget as well as milk and strong meat to nourish if any part of the Word of God be ingrafted in the heart it will change the stock of what nature soever 2 It is that which is attributed to the Law Psal 19.7 The Law of the Lord is perfect converting the soul Indeed there is some difference about the word converting some say it is reviving or returning the soul when going down to the pit thou sayest Return again but it is returning from sin as well as sorrow and therefore Act. 7.38 called verba viva vivificantia living and life-giving oracles which give life here and bring to life hereafter 3 That is the promise of the new Covenant I will put my Law into their hearts and write it in their inward parts for no man has by nature the Law of God in his heart for the image of sin and the law of sin is upon the heart of man by nature Gen. 6.5 Rom. 12.2 1 The Law of the Lord is by sin blotted out of the hearts of men that image of God and conformity unto his will is taken away which they had at first and they have a new law the law of sin there 2 It is the Law put into the heart by the Spirit of God that is the rule of all a mans inward obedience and conformity unto God Adam had the Law written in his heart not only a Law without but inward dispositions conformable to it within and when man had blotted it out God wrote it in tables of stone but now he will put it into the hearts of men so that they shall have an inward principle answerable to the Law-rule without and whatever he does require in the Law something within shall answer to it but this Law is put in by the hand of God 3 In Conversion God does put in the whole Law into the heart of man what Law is it but the Moral Law that which is a Rule of a mans way without is the Rule of a mans heart within and God will put it so therein that it shall never be blotted out again by sin for he will write it there that it may remain Litera scripta manet c. but more particularly observe 1. That no man hath in him the Law of God by nature but all are enemies unto the Law in their minds they are not subject unto it neither can be and therefore the Apostle says Rom. 8.7 When the Commandment came c. it was a coming Commandment not of his own fetching it is therefore said to be a voice crying behind us This is the way walk in it for every man by nature hath another law the law of sin the law of his members which stands in opposition to the law of his mind the image he has upon him is the image of the Devil and he has contrary dispositions in his inward man unto God and to the will of God in all things not formed by the word Rom. 12.2 2. That which is written there is the Moral Law There are two great principal parts of a mans holiness Faith and Obedience and because the ground of Obedience is Faith therefore it is commonly called in Scripture the Obedience of Faith and answerable unto these are the two great principal parts of the Word there are the precepts of the Law and the promises of the Gospel and both these the Lord makes an ingrafted word the foundation of a mans faith is the Promise and thereby a man is made partaker of the Divine nature 2 Pet. 1.4 and the foundation of a mans obedience is the Precept for in the regeneration we are renewed after the image of him that created it therefore writing the Law in the heart is a renewing of the image of God which in Adam we had lost and that was a knowledge of the whole will of God in whatever concerned Gods glory and his own duty and he had an inward ability and disposition of soul in all things to submit himself thereunto with cheerfulness So that in the fall the Law of God that was written in our hearts that was stamped upon us and concreated with us was utterly blotted out and now the renewing of this Law in our inward man is our regeneration a putting the same dispositions within us that were
Because the Lord will honour his Son as the second Adam and the glory of the first Adam was a Covenant and an Image and so shall the second Adam be And he must have a seed also to whom these shall be conveyed Isa 53.8 The word signifies generation In whom he shall see his seed and prolong his days as Psal 72. and Christ is his Son in both generation and succession naturally as they bear his Image and legally as they stand under his Covenant and the Lord will honour the second Adam as he did the first in both these the Lord having made Adam the type of him that was to come 3. That hereby the Lord might honour the Creature the Covenant is the staff of beauty because it is the great beauty and glory of any people that God hath taken them into Covenant Zach. 11.10 specially if we consider the second Covenant to be Matrimonial and the Lord doth thereby betroth him unto himself in loving kindness and mercy and faithfulness as Hos 2.18 the great honour of the people of Israel Deut. 26.18 was that they were a people peculiar unto God thence he is called the God of Israel and this is the great honour of the Saints which makes them more excellent than their neighbours because they have God so nigh them to be their God in Covenant 4. That it may be the greater obligation unto men to obedience Gen. 17.7 I will establish my Covenant with thee thou shalt therefore keep my Covenant And it is the great answer unto all Temptations I am in Covenant with the Lord as a woman that is married it is a sufficient answer unto all other suiters I am already married unto another Je◠13.11 As a girdle to the loins of a man so have I caused the whole house of Israel to cleave unto me that they might be unto me for a name and for a praise The Lord bound them to him by Covenant and it is a great aggravation of sin that the Lord loves us and we forget the Covenant of our God therefore Adultery is aggravated above all other sins Hos 3.2 A woman beloved of her husband yet an adulteress how abominable is it 5. To sweeten obedience and make it the more free and voluntary when a man takes it upon himself and gives the hand to the Lord 2 Chron. 30.7 8. which was the custom amongst men when they entred into Covenant Ezek. 17.18 and that men might see that their good always goes along with their duty and that God that did command to obey did promise to reward and therefore did it not ex indigentia sed potentia out of indigence but from power Christs goodness extends not unto God as munificentia by way of munificence Austin puts the difference between man and God in this as the Earth drinks up the water so doth the Sun-beams also one out of its own necessity but the other out of its power so God requires duty out of bounty for your good always that he may reward it Grace does not destroy but raise and rectifie self-love Christ in his obedience had a glory set before him and so had Moses a respect to the recompence of reward There is a love of reward which is lawful when it is not this that is the only thing that lancheth a man forth in a duty but only fills his sails but when it is mercenary love and has respect to nothing in the duty but the loaves this is sinful and it is this Covenant that makes the yoke of Christ easie and profitable having an eye to the exceeding great and precious promises which engages a man to have respect to all the Commandments for the Lord doth delight to allure men into ways of holiness and duty Hos 2.14 Lastly the Lord will have it so 1 That by the promises of this Covenant he may sanctifie a man change his image and make him partaker of the Divine nature and that every one of them may carry the soul continually to Christ as streams to the fountain 2 Pet. 1.4 in whom they are Yea and Amen 2 That this may be the ground of a working faith and a lively hope and a fervent prayer all which are grounded only upon the promises of this Covenant for had there not been a Covenant between God and us there had been no place for faith no ground for hope and no room for the prayer of faith which only is bottomed upon a promise 3 Whatever is done in this Covenant it is God that has the first and chief hand therein and we do not enter into Covenant with him but he enters into Covenant with us first though the Covenant be mutual yet it is called the Lords Covenant as Christ faith unto his Disciples Joh. 15.16 You have not chosen me but I have chosen you they did chuse Christ as every believing soul doth but the love first began on Christs part and so it does also in this Covenant 1 Joh. 4.10 Not that we loved him but he loved us and me love him because he loved us first so we do not begin the Covenant with God but the Lord doth begin with us and the motion came from him alone God the Father is not passive in it but active he was content that Christ should reconcile us to him As it was to David an acceptable service of Joab in reconciling his Son Absalom to him because his heart did run out to him so God the Father is active in this work he is in Christ reconciling the world and all that Christ does is by the Fathers appointment and he is his servant in it and it is the pleasure of the Lord and he doth love to have it so and had not he imployed Christ in this work there had never been a reconciliation between God and man As it is true by our Union with Christ we are joined to or as the word signifies glewed to the Lord yet the Union doth begin on Christs part first and Christ unites himself to us by the Spirit before we can by our faith be united to him so it is in the Covenant also it does begin on Gods part and as it was the Womans great dishonour to be first in the transgression so it is the Lords great glory to be first in the reconciliation And therefore when Adam after his fall stood trembling and could expect nothing but a sentence of condemnation the Lord was pleased to reveal a new Covenant to him for the Text saith he was afraid and he hid himself so unto Abraham the motion of a Covenant was from the Lord and not from Abraham There is a Grace preceding which works Grace and there is also a Grace co-operating that acts Grace but it is preventing Grace that is the first § 3. The main part of this Covenant is transacted by God without us which will appear if we consider the particulars of it 1. The Purpose and intention of
given Isa 9.6 And Rom. 5. Herein was the love of Christ that when we were enemies he died for us And Joh. 17.19 For their sakes I sanctifie my self But yet it cannot be denied that the Lord did give glory unto Christ as that which he promised as a reward of his obedience only it was of Grace to appoint it and of Grace to accept it and so by consequence of Grace to reward it 7. And this will appear at the last day that all that Christ hath and doth is from free-grace because the Kingdom that he hath received he must give up then unto God the Father 1 Cor. 15.24 He did receive a Kingdom at the beginning and had a gracious manifestation of it when he did ascend up into Heaven All power is given him in Heaven and in Earth Dan. 7.14 and when the Persecuting Monarchies be taken down there shall be given him a Kingdom which shall not be destroyed but all this shall be given up to the Father at the last day Not that Christ shall cease as Mediator to be the Head of the Church and to have an influence into them in glory God doing all by a Head for I conceive that the Mystical Union is eternal as well as the Hypostatical and that a man under the Covenant of Grace shall never stand before God in his own righteousness to eternity but as he is justified by the righteousness of Christ now by a righteousness imputed so he shall ever be for as here he is accepted of God for his Masters Grace so he shall hereafter enter into his Masters joy but Christ shall give up the Church which is his Kingdom and the present manner of Government of it and shall lay it all down and make it appear before Men and Angels that whatever he hath done it has been as his Fathers servant to please him and to do his will and shall after the day of Judgement which is the last act of his Kingly Office give up his account to him which shall be giving up of the Kingdom to God that so God may be all in all that is have the glory not only of all the glory of the Saints but of all the glory of Christ also and have his Grace honoured as the fountain of all and it shall be manifested to all the world that even the merit of Christ is after a sort Gratia inviscerata Grace inviscerated the Kingdom shall so return unto God as it is now committed and appropriated unto Christ Joh. 5.22 c. The Father judgeth no man and yet Heb. 12.22 he is called God the Judge of all the Father judgeth in the Son but the Son is the person to whom the execution and dispensation of all judgement is committed now he rules his Church by the Ministry of the Word and Sacraments and the supplies of his Spirit by degrees perfecting his Image begun in his Members and by the sword of his mouth destroying his enemies and so he shall do till the Resurrection of the Dead and then after a sort this Kingdom shall cease he shall no more exercise the Office of a Mediator in compassionating defending and interceding for his Church and then this glory he shall publickly â—â—sign before Men and Angels into the hand of his Father as having done all as his servant and he himself as a part of that great Church of the first-born shall appear subject to the Father as having done all by his command and God shall be all in all and have the glory not only of the salvation of the Saints but of the exaltation of his Son also yet so as Christ shall reign for ever as God co equal with the Father and also as Mediator shall be the Head of the Church as glorified for ever Vse 1 § 3. Let us from hence learn that God is willing to be reconciled unto sinners and to exalt his Grace therein for he is first in the reconciliation the Covenant of reconciliation began in him his love had no motive or foundation but within it self he doth it freely and â—or his own sake from the beginning to the end from the foundation to the top-stone there â—s nothing that is primarily active in our Salvation but free-grace he has loved us freely â—hosen us freely freely given his Son freely accepted his obedience for us and imputed it â—o us it is his gift by grace freely given us his Spirit faith and repentance free Rom. 5.18 Phil. 1.29 Gods works are free Ephes 2.10 and Salvation free For by Grace we are saved through faith Tit. 3.5 Even when he does reward our obedience it is free Hos 10.12 We sow in righâ—eousness and reap in mercy The unbelief of a mans heart is in nothing more seen than in jeaâ—ous and suspicious thoughts of God and therein doth the enmity of a mans spirit appear when man distrusts him as an enemy now his intention is to be reconciled and he hath used the most effectual remedy sent his Son and committed unto us the Ministry of reconciliation it was a work that his heart was much in How did it please David when Joab made the motion of bringing home Absalom again because his heart went out to him So it is here could you read the heart of God you think it may be Christ is willing and that he is compassionate towards you but that the Father is hard to be reconciled and Christ hath much ado to plead with him and perswade him but I tell you God is in Christ reconciling the world Christ is a fruit of the Love of God to you Joh. 3.16 Christ doth but his Fathers will when he brings you unto God and his Father loves to have it so for the Father himself loves you be assured thy unworthiness cannot hinder him for he loves freely Cast thy soul upon this free-grace in the Son anchor thou upon this Rock and remember that all glory that is given to Christ and all acts done by him are to be to the glory of God the Father Phil. 2.10 11. It is required not only of the Saints that they close with the Grace of God conveyed by the Covenant but with that Grace that made the Covenant and is the foundation of it and say Here I will rest as the Lepers if free-grace save me I shall live if it will reject me I can but die it is free which way soever he deals with me there is not free-will in me that can make me differ Vse 2 2. How should this draw in our hearts to close with this Love and inflame them after the Lord There is nothing doth inflame the soul towards God but impressions and reflections of the love of God unto us 1 The great business of this Covenant is to win your Love not only that he may be reconciled unto you but that you may be reconciled unto him again 2 Consider what a grief it is to a man to lose his Love Love will be
to be strangers to the Covenant of promise as it is in justification though there be a justification in capite when Christ rose from the dead because he rose as a publick person yet there is not a personal justification in a man till he do believe and be made one with Christ and hath thereby an interest in his righteousness 4 All the promises of the second Covenant belong unto Christ as his purchase and unto us of promise to him of debt and unto us of grace the making of the Covenant indeed was an act of free grace with Christ but the performance and all the benefits thereof is an act of purchase Ephes 1.14 it is all the inheritance of Christ purchased by his merits but to us it comes of grace and meerly for Christs sake 5 Christ as to his Covenant hath no surety God took his word and his faithfulness he did rely upon and therefore calls him faithful and true and said he had laid help on one that is mighty Psal 89. but we have a surety of our Covenant to pay the debt and perform the duty SECT II. The Covenant as made with Believers applied Vse 1 § 1. NOw therefore if the Lord do enter into Covenant with his Saints and they are all a Covenant people and not only made a Covenant with our head for us but with every particular man in his own person then 1. Let every one of us know that it 's our duty to enter our Covenant with the Lord and this is the great end of publishing the Gospel to bring men into the bond of the Covenant Dan. 9.27 Dan. 9.27 He shall confirm the Covenant with many c. here is a Provinical Kalender and that Dan. 7. is an Oecumenical which is the time from the going forth of the Commandment of Cyrus to rebuild the City and the Temple he names the time of the final destruction of the Temple and the utter desolation of the City after the end of sixty two weeks before the Messiah be cut off but not for himself and then he shall confirm the Covenant with many for one week and in the middle of the week he shall cause the daily sacrifice to cease c. and this is commonly interpreted of preaching the Gospel to the Gentiles and bringing them unto the knowledge of Christ Calvin A tacite antithesis between the old Church and the new which does extend through the whole world c. And this Preaching the Gospel and declaring the new Covenant unto the Gentiles and bringing them into the fellowship of the Mysterie is called confirming the Covenant with them but the word in the original signifies praevaluit superavit therefore it doth signifie that the second Covenant shall prevail over men and bring them in by the power thereof and therefore when the Lord sends forth his Gospel Psal 110. it is called the day of his power not that of armies to force men by constraint but subdue their wills unto the obedience thereof and that there should be willingness in the day of this his power so far should the Covenant prevail for the Lord hath strengthned it that it should prevail upon many and bring them into the bonds thereof so that the great end of the Gospel and all the glorious power put forth therein is but that the Covenant may prevail and men submit thereunto Now if a man would enter into Covenant with God what is required of him O that the Lord would bring his word at this time upon any soul and that I might be but instrumental therein to bring you under this Covenant that your hearts may take hold of it The arguments to perswade you and to plead with you are very many and forcible in the spirit of grace and power accompanying them I may take enough from â—he misery of the former Covenant under which you must needs stand unless you enter â—nto this new Covenant for it is no more possible for the same man to be under both Covenants than it is possible to be born of two mothers as has been manifested to you â—lready out of Gal. 4.21 23 c. But for the present I would pitch upon these 1. If you come not under this Covenant you have no interest in God for the former Covenant being broken God is become your enemy and he is now no more your God than he is the Devils God and the damned Spirits God unless you enter into Covenant with him anew for there is no way for you to have an interest in God but by Covenant with him Psal 144. they are a happy people whose God is Jehovah and they on the contrary are a miserable people that have not the Lord for their God but for their enemy Now as the Lord came to be Christs God so he must be your God and Christ takes a new Covenant-right unto God to this every end he hath a double right unto all things 1 As he is haeres natus as it was his natural inheritance as he had a right to whatever his Father had for he thinks it no robbery to be equal with him and yet he takes a new Covenant-right unto all things 2 As he is Haeres constitutus an Heir appointed by God that he might be able to communicate the same unto us so he takes a new covenant-right unto God that we entring into the same Covenant the Lord might become our God as he is Christs God and how is God made over unto a man in this Covenant It is in his all-sufficiency Gen. 17.1 so that look whatever sufficiency there is in God all this is thine and thou mayest claim an interest in it Now if a man had all things else in the world this very consideration would imbitter all to him that he has no interest in God as on the contrary if a man were deprived of all things else this would sweeten all that God is his God as it was said of Job he lost all that God had given him but he had him who gave him all and as Bernard saies all meat is unsavoury that has not this salt And so on the contrary thou hast all these good things but thou hast no interest in him who is the God of them all and whose Love is infinitely in sweetness beyond them all for his loving kindness is better than life and all the revenews of life which appears because perfection of Happiness in Heaven lies in God alone when a man shall be taken off from all the comforts of the creatures and though while men taste the sweetness of the creatures and the pleasures of them they seem not to find that want of God but can be content to be without him to all eternity yet there will come a time when men shall know what it is to live without God in the world as all they do that have no interest in the Covenant of grace 2. It is only in the Covenant
to heal thee but there is something of God made over in the personal promises of the Gospel that never saw light before and that is Mercy and Grace which is the Glory of the Gospel an Attribute that was never known but under the second Covenant And as all Gods Attributes were not made known to Adam by his personal interest so neither were all the persons unto those perfect high and compleat ends that now they are unto the Heirs of Promise The Lord did give Adam an interest in his Son but not his Son to take the Nature of Adam to be made lower than the Angels for the suffering of death He gave him also an interest in his Spirit but not to heal his corruption and to perfect his Graces or help his infirmities or be an Advocate to plead his Cause before God and his own Soul also for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies an Advocate as well as a Comforter Christ is an Advocate without us and the Spirit within us inabling us to plead for our selves before his Throne Now in these respects though Adam had personal promises yet these of the Gospel are now more glorious and of a higher nature and of a larger extent and therefore they are better promises 2. The greatest Gift that ever God did bestow upon a Creature is a Person and therefore the giving of Christ is call'd by way of excellency The gift of God Joh. 4.10 If thou knewest the gift of God And unto us a Son is given It was a great gift that the Lord should give to Adam the Lordship of the whole world the inheritance of all the Creatures but there is no excellency in Creatures in comparison of the glorious persons in the Trinity Answerable to the excellency of the thing given we do rightly value the gift and answerable unto the gift of his Son we may also conclude of the Father and the Spirit for the gift of the Son is upon that ground so great because he that has once attain'd an interest in the Son the whole God-head is become his 3. All the interest that a Soul has in the blessings of God and benefits by him have their foundation in our interest and propriety in the persons themselves they are made over to us by these personal promises and a man can have no more benefit by God than he has interest in him as the Psalmist having spoken of all the benefits and blessings that they have by God he comes at last to shew the title and the conveyance of them all Psal 144. ver the last and that is Happy is the people whose God is Jehovah The ground of all our benefits by Christ is our Union with him and the intendment of Union is Communication and till a man become one with him he can savingly have no benefit by him as 't is said 1 Cor. 3.22 All things are yours and you are Christs it 's your interest in his person that gives you a title to his inheritance as the Wife can have no claim to the estate and the honours of her Husband but by her Union with him and interest in his person and answerable unto mens interest in persons such is their title unto benefits by them and they that have no interest in God can have no title to any of the blessings of God and therefore the fundamental promises and mercies are those that are personal He that hath the Son hath life 1 Joh. 5.12 there is no life from the Son but by Union with him you must eat his flesh and drink his blood which are terms of Union if ever you hope for everlasting life by him 4. From our interest in the Persons the personal promises give us boldness and access to him we have says the Apostle boldness and access to come to God by Christ Ephes 3.12 Now a Child comes to the Father with boldness because he has an interest in his person as a Father and a Wife has access unto her Husband with boldness because she has an interest in him whereas all ungodly men are strangers to God and therefore cannot ingage their hearts to draw near to him for they have no interest in him and therefore must stand without and can have no access 5. The great promises to Christ as Mediator lye in this that he has an interest in persons and by personal promises they are made over to him Psal 89.26 He shall call me my Father Psal 16.5 my God and this Christ glories in the Lord is the portion of my inheritance and of my cup and it is this Christ takes hold of in his desertion my God my God that high speech of Faith taking hold of these personal promises It 's a glorious inheritance that God has given to Christ for he hath made him heir of all things but yet his inheritance in all the Creatures is nothing in comparison of the inheritance he has in the Lord as he is his God Joh. 3.35 and in the Spirit which is therefore called the Spirit of Christ because he received not the spirit by measure As the great delights of the God-head from everlasting were in the persons one of another Prov. 8.30 I was by him as one brought up with him and I was his delight daily so the great delight of Christ is in his interest in the person of the Father He has also a great delight in the Saints because they are his Seed and his Spouse and therefore he doth rejoyce over them as a Bridegroom over his Bride but yet the main delight of Christ as Mediator doth lye in his interest in the person of the Father and of the Spirit and as God made over his person first unto Christ by the Covenant of Redemption so by that Covenant in him he made it over unto us for he is Christs Father and our Father he is Christs God and he is our God Joh. 20.17 I ascend to my Father and your Father my God and your God 6. The main comfort of a Christian comes in from personal relations of the Covenant and they are all of them grounded in personal promises He is our Father and our Husband and our Friend and all of these are personal relations and speak an interest in the person and the great support of Faith in the worst times lyes in this as we see in the Church Isai 63. doubtless thou art our Father When the Lord was displeased with them and had hid his face and poured upon them spiritual judgments hardned their hearts from his fear and variety of temporal judgments for the Adversary had trodden down their Sanctuary yet now when they have nothing else to lay hold of it is upon a personal relation that they pitch doubtless thou art our Father and it 's according to our relation to his person that the Lord exhorts us to come to him All our Prayers when we pray is Our Father
vent it upon all occasions but he cannot do it himself but it must be by Instruments as the Devil casts men into prison by Instruments Revel 2.10 now when he meets with fit Instruments for his work and God in judgement gives them over unto an efficacy of deceit that they do vent the Doctrines of Hell the depths of Satan then they do receive in judgement the Key of the bottomless pit to open it that the smoak of it may be let forth and the world receive its vent which before was shut up in Hell in the hearts of the Devils only but now it is let forth to over-spread the Earth and thereby the Sun and the Air is darkned so all the Truths of God are expressed it 's darkned as to all spiritual light for that Satan doth aim at Some do apply this to the Doctrines of Mahomet and some unto several abominations of that Idolatry that brake forth in the West about that time as Brightman understands it of both And out of the smoak came Locusts upon the Earth by Locusts in Scripture two things are commonly intended 1. That they are a devouring Creature and are therefore threatned as a judgement that they should seize upon all and destroy and devour all 2. They do go by great troops Joel 1. and strangely over-spread the Earth wheresoever they come and this some do understand of the followers of Mahomet and some of the Discipline of Antichrist as Paraeus but still Brightman takes in both and this I do assure you never doth the smoak arise out of the bottomless pit but it breeds Locusts there doth arise out of it abundance of wicked and worthless men that go by troops and would surely devour all and it 's Satans plot against the Church of God and therefore the most dangerous and that in which he doth put the most confidence he doth love to raise persecution and to roar like a Lion when he can but if that do not accomplish his end then he betakes himself unto this he casts a flood out of his mouth but still his end is the same that the woman that was not devoured by the great red Dragon might be carried away with the flood Austin hath given warning to the Churches of a three-fold Persecution that they should surely undergo Revel 12.17 Prima Ecclesiae persecutio fuit violenta per mundi principes secunda fraudulenta per haereticos tertia erit violenta fraudulenta simul c. The first Persecution of the Church was violent by the Princes of the world the second fraudulent by Hereticks the third violent and fraudulent also Objection Object Now they that deny the persons in the Trinity this Argument is very rife and common amongst them If there be Persons in the God-head they are either something or nothing either they are substances or they are accidents if something then there was something from eternity that was not God and if nothing that cannot be the ground of a distinction for Non entis nullae sunt affectiones that which is not has no affections and if finite then there is something in God that is finite and if infinite then there are three infinites which cannot be in one God the very Argument of Arius that he did use and was refuted by Athanasius and from him Socinus had it and there have been some in our Age that have asserted the same who are Stars fallen from Heaven to whom the Key of the bottomless pit is given in judgement to themselves I am sure and we may fear to the Nation who have not received the Truth in the love of it and therefore God gives up to the efficacy of deceit to believe a lye to whom I say this Key has been given to give vent to this smoak again in the world And this I pitch upon because it is the great Argument that they glory in Answer Answer For Answer to it I would first lay down these positions 1. It 's plain in Scripture that there is but one God and that an Idol is nothing in the world there is none other God but one as it is 1 Corinth 8.4 The Lord thy God is one Lord. 2. The Scripture speaks of Father Son and Spirit and they are said expresly to be Three and therefore are distinguished from one another 1 Joh. 5.7 For there are Three that bear record in Heaven the Father the Word and the Holy Ghost and these Three are one 3. The God-head in Scripture is attributed to them all and the essential properties of an infinite being He is called God the Father John 1.1 1 Cor. 8.6 and the Word is God the same Word that was incarnate and was made flesh and this Word is God and the Spirit dwells in the hearts of the Faithful all the world over and that both in Heaven and Earth and therefore must be every where present changing the hearts of men which nothing but an Almighty and a Creating Power can do and doth know their hearts for he doth supply them with graces and influences daily and helps their infirmities and teaches them to pray c. all which can be done by none but he that is God and they are therefore said to be one because the God-head of the Divine Essence is but one 1 Joh. 5.7 4. There is something attributed unto one in the Scripture that cannot be said of another the Father is not the Son and the Son is not the Father the Father doth beget and is not begotten the Son is begotten of the Father and cannot be said to beget the Son is said to take flesh the Word was made flesh and so did not the Father the Son was said to be sent and so is not the Father therefore they are distinguished yet it 's plain that they are but one God this is plainly the Doctrine that is delivered unto the Saints Now let us apply this unto the Argument in hand and we will 1. Retort it they are Three Father Son and Holy Ghost these are either something or nothing they are substances or accidents they are finite or infinite and the same inconveniences will return upon themselves for they must assert them to be Three and yet one for a Trinity in Unity the Scripture doth clearly hold forth 2. It 's not strange even amongst the Creatures that the same person should be a Man and a Father yet as a Father distinguished from himself as a Man and a Son distinguished from himself as a Man therefore it 's not strange in this that the Father should be distinguished from himself as God and the Son also The Scripture does clearly speak to us of certain actiones ad intra which are in God which do not refer to the Creatures but to Father Son and Spirit amongst themselves as the Father does beget and the Son is begotten and the Holy Ghost proceeds from both and from these actions do arise the relative properties of
glorifie the three Persons in the Trinity in the hearts of Believers and this appears plainly by Eph. 1.3 7 13. Blessed be the God and Father of our Lord Jesus Christ who has blessed us with all spiritual blessings in Christ Jesus in whom we have redemption through his blood and have attained unto an inheritance in whom after you believed you were sealed with the holy Spirit of promise So that to honour the Persons and to exalt them in the hearts of Believers is one great and main intendment of the Gospel and therefore if your faith close not with them you cross one great and main end of the Gospel of grace and that must be done not only in receiving of blessings and benefits from the Trinity in common but that a man take special notice of the distinct works of them all what is done by the Father and what is done by the Son that in that blessing the person from whence it comes may be highly exalted in the soul therefore we do read of distinct acts of faith exercised upon the Son Joh. 14.1 Joh. 5.23 and the Father You believe in God believe also in me that all men may honour the Son even as they honour the Father 3 As the order of their working doth follow the order of their subsisting as the School-men observe the works of the Father being first and then the works of the Son so it 's in the work of grace and all the benefits of it attributed to God the Father are first in order of Nature and then those that are attributed to the Son and therefore Adoption being the act of the Father is by some asserted to be first in order of all spiritual blessings that we receive by grace before Redemption which is an act of the Son and of Sanctification Forbes of Justification p. 28. which is an act of the Holy Ghost and this very consideration will give a man great light into the order of all spiritual blessings that we receive by virtue of the new Covenant for the order of the blessings are answerable to the order of the workings of those persons from whence they flow 1 Joh. 4.16 2. Believers should exercise love towards all three Persons God is love and he that dwelleth in love dwells in God and God in him There is a walking in love and a dwelling therein as a man dwells in his own house there is not only a love of the Son as says Christ Joh. 15.9 So I have loved you continue you in my love but there is a love of the Father also that the soul is to look upon as distinct Joh. 14.23 Joh. 16.27 If any man love me and keep my words my Father will love him and we will come to him and make our abode with him I say not that I will pray the Father for you for the Father himself loveth you becaâ—â—â— you have loved me 1 It is a great comfort and honour unto the Saints that they are come unto the innumerable company of Angels and unto the Souls of just men made perfect Heb. 12.23 And the promise is made good to them Zac. 3.7 They have places or galleries to walk in amongst them that stand by and that they can walk in the love of Angels and of the general Assembly of the Church of the first-born whose names are written in Heaven but much more to walk in the love of all the Persons that they are come unto Jesus they are come to the Mediator of the new Covenant to the blood of sprinkling and unto God the Judge of all and so can walk in the apprehension of the love of them all and it 's a great comfort that they can go to them all in prayer grounded upon the particular love of them all the grace of our Lord Jesus Christ and the love of God and the fellowship of the Spirit Rev. 1.4 5. Grace and peace be with you from him that is and was and is to come and from the seven Spirits that are before the Throne and from Jesus the faithful and true witness And the soul tastes the love of the Father in giving his Son and the love of the Son in that he loved me and gave himself for me Gal. 2.20 2 That we might testifie our love to each Person distinctly and suitable unto the love with which they have loved us 1 let us fear to offend them all not only fear to offend God the Father because our God is a consuming fire and it 's a great and terrible name Ezech. 21.10 the Lord our God but also fear to offend God the Son our Saviour Take heed of him obey his voice provoke him not for my name is in him it is the rod of my son which it contemneth as every tree c. And Eph. 2.4 30. fear to grieve or quench the Spirit or resist his motions 2 Perform duties by arguments and motives drawn from the love of them all Joh. 14.23 If any man love me he will keep my words and my Father will love him and we will make our abode with him he that has my commandments and keeps them he shall be loved of my Father and I will love him and manifest my self to him 3 Give glory unto them all being affected with their love particularly that the soul may say Glory be unto the Father Son and Holy Ghost according to the intent of the Gospel that as we were baptized in the Name of them all so we may give glory to them all in a Gospel-sense And the truth is as this should be the great and principal object of our faith so it should be of our love also the highest love we can love God with is to love him for himself we may love God for his benefits and his blessings but yet that is not true love unless the highest love be set upon the persons Plus diligere famulum quam sponsum meretricis amor est Aust To love the servant more than the Bridegroom is adulterous love 3. As in the work of Faith the Soul is to be exercised upon all the Persons so also in the point of Assurance which is an addition unto Faith we should wait for the Witness and the sealing of them all because all of them set their seals unto the Evidences of the Saints The scope of the Epistle of John is 1 Joh. 5.7 that the Saints may know that they have Eternal Life and there are Witnesses some in Heaven and some in Earth but yet the Testimonies that these give all of them are in the heart of a Believer for so it is said He that believes hath the witness within himself the Father the Word and the Spirit Vers 10. and these three persons in Heaven give a distinct witness unto the assurance of the Saints in their own hearts there are three seals that are set unto it though it 's true that a man knowing the Love of
any one of them he may by consequence and by way of deduction conclude the Love of them all yet a man should expect to have it not only discursive but intuitive radio directo by a direct beam that a man may in Prayer from a principle of sealing cry to God Abba Father and may say I am my beloveds and my beloved is mine and so the Soul may walk in the Love of them all distinctly though not severally and the Soul is never able to triumph and make his boast of God till he has assurance of his interest in all the persons and in all these respects we see that the great grounds of a Christians comfort lye in his interest in the persons and therefore it 's no wonder if the great promises of the Covenant to a Christian be personal promises CHAP. II. The Covenant of Grace makes God to be our God SECT I. The Covenant of Grace makes God ours and the Benefits hereof § 1. LEt us come more particularly unto the words of the Promise in which the main of the Covenant lyes on Gods part for we have heard it 's unfolded in promises or to use the Apostles word established in Promises Hebr. 8.6 and these promises Musculus calls Caput foederis the Head of the Covenant the chief and the bottom promise on which the Covenant stands is this I will be thy God and Pareus calls it anima foederis the soul of the Covenant for it 's the principal promise of the Second Covenant as in our part of the Covenant there is one great Commandment Thou shalt love the Lord thy God with all thy heart so there is in Gods part of the Covenant one great promise and that is that he will be our God and we shall be his people and therefore a great weight is to be laid upon it 1. For the opening of it we are to consider there are Two things to be distinctly considered in God 1. Essentia his Essence 2. Subsistentia his Subsistence 1. The Essence of God is but one pure and simple act of Being but yet cannot be comprehended as such by a finite understanding because it 's infinite therefore it is set forth unto us by several Attributes which though in God they be all one yet they are diversify'd according to the different objects upon which they are set and about which they are conversant and the different acts that they do put forth unto the Creatures and so when the Lord doth promise to be our God he doth make over unto the Creature by promise an interest in all the Attributes of the Essence and Divine Nature 2. In this Divine Nature there are three distinct subsistences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word used by the Apostle Hebr. 1.3 and why we should be offended as some of late at the word Person by which it is expressed I know not but from the novelty and curiosity of this last Age There is in the God-head Father Son and Spirit and these Three are One. Joh. 5.7 Now when the Lord doth promise to be a God to his People he doth make over his whole self God in Essence according to all the Attributes of his Nature and God in Subsistence according unto all the persons or subsistences in the God-head and it is very necessary that as in point of obedience we take in the whole latitude and extent of the Law for the Commandment is exceeding broad so in point of Faith also that we take in the whole latitude and extent of the promises that as in the one our hearts and desires in obeying may answer God's in commanding so in the other our hearts and desires in believing may answer God's in promising 2. To be a God implies a sufficiency 1 It is a term of Sufficiency and so it is here Gen. 17.1 I am God all-sufficient he that is self-sufficient in himself is all-sufficient to his people What is there that can be necessary unto your happiness but it shall be had in me and therefore Psal 144. ult Blessed is the people whose God is Jehovah because in God there is an all-sufficiency that not only you shall have all happiness from him but you shall have all things in him so that as he is sufficient for himself of and from himself without going forth unto any other so shall you have all things in him immediately that you need look unto nothing else to make you happy for all the perfections of a God shall be yours 2 To be a God is a term of Soveraignty for he is the most high King of Kings and Lord of Lords Dan. 4.17 the most High rules in the Kingdoms of mortal men and he is God over all Rom. 9.5 blessed for evermore Therefore to be a mans God is to undertake the rule and government over him and to rule and govern all things for his good that they may be all unto him a blessing Eph. 1. v. ult that as Christ is made the head of all things for the Churches sake so will the Lord rule over all things for his peoples sake rule all as a God as truly for their good as for his own glory 3. It points also to the manner of the fulfilling of this promise it shall be as becomes a God and in the way of a God and so much also A Lapide hints upon the place Ero tuus tuorúmque Deus ut à vobis solus colar I will be the God of thee and thine that I may be worshipped by thee Now there are two ways by which a people employ their interest in God 1 by way of Communion they come unto God and they draw near to him which are terms of Communion 2 by way of Fruition their happiness is in him and he will be their portion and reward in the land of the living When the Lord casts off a people from being a Church to himself he will own them in ways of worship no more he doth express it so Hos 1.9 calls them Loammi they are not my people I will not be their God he does not say You shall not have the creatures to be yours as the fruits of my bounty you shall not have respite of torment as the fruits of my patience but yet when you have all things here below you shall not have me in them all in ways of communion here or of fruition hereafter Doctrine 2 The main intendment of God in the new Covenant is this That he may become the God of his people Every man that is brought into the new Covenant doth change his God Jer. 2.10 it 's said Pass over to the Isles of Chittim and send unto Kedar and see if there be such a thing has any nation changed their God It 's looked upon as a strange thing in the world and yet this is the condition of all those that come under the second Covenant and therefore as the great Commandment to a people
1 Joh. 4.24 and therefore must be worshipped in spirit and truth 5. That the great motives unto duty and the great restraints from sin be taken from these It 's a matter of great consequence not only that we do the duties that God requires but also what motives they are that fill the sails in our performances For a man to perform high duties upon low motives argues a heart full of flesh to preach the Gospel is a high service but to do it to serve a mans belly or his pride to gather Disciples after him that he may have the credit of a Teacher of others and be cryed up amongst them this doth in a great measure blast all his service therefore let men look to their motives in their performances And so for sin it 's not enough to abstain from sin but a man is to have an eye upon the principle that lyes the restraint upon him what it is many a man may be kept from sin for fleshy aims as Haman refrained himself till he came home and so King Joash during all the days of Jehoiada the fear of man will restrain lust many times where there is no fear of God There are as it were several topicks from which the arguments and reasonings of the soul are taken for the Word of God is quick and powerful c. Heb. 4.12 the one refers to principles for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the seat of principles and the other to the dianoetick faculty a mans arguments and reasonings from those principles and there are some high and noble motives suitable to the nature of grace and there are some low and sinful motives agreeable to the nature of flesh and the Word of God is a curious discerner of both and it 's a great matter from what topicks a man doth take the argument that does mainly act his spirit in duty and as the highest rule of duty is to be found in the attributes of God so the noblest motives unto duty are to be found in them also Joel 2.13 Rent your hearts and not your garments and turn to the Lord your God for he is merciful and gracious he is long-suffering slow to anger and of great kindness who knows if he will return and repent And Gen. 17.1 I am God all-sufficient walk before me and be upright There are arguments enough to be taken from God and those of the highest kind to quicken a soul in all duties required of him And so it is also as to restraint from sin Hos 3.5 They shall fear the Lord and his goodness Heb. 12.29 Let us have grace to serve God acceptably with reverence and godly fear for our God is a consuming fire Exod. 34.14 Thou shalt worship no other God for the Lord whose name is jealous is a jealous God 6. That they may be unto the Saints the ground of prayer and that is in three things 1 They desire that God would manifest his attributes it 's something of God that they would have discovered therefore they cry out with the Psalmist Psal 57.3 O send out thy light and thy truth send forth thy mercy and thy truth it is the discovery and manifestation of an attribute that is the great thing the people of God do beg in all their prayers Num. 14.17 Let the power of my Lord be great according as thou hast said 2 It 's the great argument that they use in prayer the main argument of faith is from an attribute and a mans interest therein Remember me O Lord for this and pardon me according to the greatness of thy mercy Nehem. 13.22 Psal 115.1 2 Chron. 14.11 for thy mercy and for thy truths sake And Asa argues from the power of God It 's all one to thee to save with few as with many 3 They do come to God under such an attribute suitable to the mercy that they beg and their faith is staid thereupon and 't is a great matter to look upon God under an attribute that answers our necessity as Christ when he would speak of Judgment Mat. 11.24 Joh. 17. Num. 14.14 and give God thanks for it he call him righteous Father and when he begs Sanctification for his people he calls him holy Father and so when Moses prays for the pardon of sin he calls him the Lord merciful and gracious 7. That they may admire and adore the Lord for the excellencies that are in his Divine Nature and that they may give him the glory of every attribute Glory is but the shining forth of an excellency the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effulgence and brightness of it Heb. 1.3 and our giving glory is but the reflexion of this excellency Now we give God the glory of his works and of his going forth unto the creature but we should not only give him the glory of these but also of the excellency of his own nature there is none holy as the Lord who is a God like our God pardoning iniquity If we had hearts truly spiritual we would admire God more for the excellencies that are in himself than for all his goings forth to the creature and so the Saints and Angels in Heaven do 8. That in the manifestation of every attribute and the working of it for his people the Saints may rejoyce and particularly give God the glory of that attribute which he hath now so eminently put forth for them and that they may glory in their inheritance thereby Psal 21.13 Be thou exalted O Lord in thy own strength so will we sing and praise thy power I will sing of thy power Psal 59.16 17. and I will sing aloud of thy mercy in the morning for thou hast been my defence and refuge in the day of my trouble To thee O my strength will I sing for God is my defence and the God of my mercy Rev. 4.8 and so do all the Saints holy holy holy Lord God Almighty which is and was and is to come The attributes of God are the last city of refuge that the Saints can flye unto Prov. 18.10 even the Name of the Lord is their strong tower and when the Lord doth make bare his arm and takes to himself his great power and sends forth his mercy and relieves his people in their distresses Oh! how then do the Saints triumph and rejoyce in him The last refuge is in God and the highest triumph is in God and these are the glorious ends for which God has made over his attributes unto the Saints § 3. See the glory of this inheritance that of the creatures is indeed glorious and that of promises is more but the foundation of all and top of all lyes in attributes It 's of no small concernment for a soul to know the glory of his own inheritance partly because there is a prophaneness of heart in all men that do undervalue spiritual things as well spiritual priviledges as spiritual truths or spiritual graces with
is in the Saints from the beatifical Vision 5. We shall have perfect communion here while we are at home in the body we are strangers to the Lord it 's true we have here a fellowship but it is with much imperfection and frequent interruptions dulce commentum sed breve momentum Joh. 17.24 I will that those whom thou hast given me be with me that they may behold my glory This day thou shalt be with me in Paradise Luk. 23.43 And they shall be ever with the Lord. I desire to be dissolved and to be with Christ The communion that we have here is but begun but it shall be perfected for ever Our communion here has much imperfection in it partly because of sin which separates between us and our God for answerable to our conformity such is our communion amor complacentiae love of complacence is grounded thereupon and partly through our weakness there is much that we are not capable of the manifestation of there is much that we cannot see and live Now that being taken away and healed by the beatifical vision we are able to take in what we cannot of God here though as our weakness and imperfection is begun to be healed here in this life we are so far capable and we shall be fully capable when it shall be fully healed Here also is much interruption 1 by sin we provoke God to hide his face from us 2 For our tryal the Lord doth many times hide his face to exercise our graces but neither of them shall be hereafter we shall sin no more and the time of our tryals will come to an end the Lord will never turn away from us but he will cause the light of his countenance to shine upon us without a cloud for ever 6. There shall be fulness of Fruition Austin says Frui is more than uti frui finis est usus mediorum frui est cum gaudio uti Fruition is of the end but use of the means c. Fruition is the delight and satisfaction that the soul has in the possession of the thing that it has attained Psal 17. ult satisfied with thy likeness there are pleasures for evermore such pleasures as the men of this world never tasted nay the joys of the Holy Ghost are such as eye hath not seen but the joys of Heaven are such as the Saints have not tasted when there is no place left for desires hunger and thirst have an end the soul thirsts for God no more In Heaven they cannot pray Austin because they stand in need of nothing to perfect their happiness all is enjoyed in God and they see all to be theirs and that they are out of danger of losing their happiness and even in this life there is much sweetness in the sealing work the work of assurance because a man sees all is his and that there 's no danger of miscarrying as to his eternal state much more is it there when he is in possession of all those glories that the Lord gave him the first-fruits of here SECT III. Application Vse 1 § 1. FIrst see here the folly and the misery of all unregenerate men who place their happiness in any thing else that is not God and forsake God and the happiness that is to be had in him for the creatures sake 1. See their folly sin is never seen aright unless it be seen to be a foolish and an unreasonable thing Psal 14.1 The fool has said in his heart that there is no God and this fool is every unregenerate man and the great folly of a man lies in his utmost end or else his great wisdom for he that doth erre in that is a fool though he have all the wisdom of the world beside all his wisdom without this tends to no other end but to deceive and undo himself and therein doth the wisdom of a godly man properly consist that he doth never miss his utmost end and therein the meanest Saint is wiser than all ungodly men though they may be counted the wise men of the world Consider 1. What a folly is it for a man to frame to himself a happiness for he that gave him a being he only can appoint him to an end he only can prescribe him a rule therefore he that will be faber foelicitatis the framer of felicity unto himself he doth make himself a God and create his own Heaven which will prove but a fools Paradise in the end for God hath appointed for man no other happiness but in himself in his Essence lies his portion and without this nothing in this world should satisfie neither doth it a gracious heart that is truly wise Tua non satiunt nisi tecum omnis copia quae non est Deus meus egestas est tolle Deum nullus ero c. Thy good things satisfie not unless with thy self All abundance which is not my God is want Take away God and I shall be nothing These are the speeches of grace and godliness that carry a man directly towards God Now for a man that is Gods creature to create to himself a happiness and an imaginary Heaven is the greatest folly in the world because it consists only in imagination the excellency of all things here below as a mans portion being but a fancy only as the word is Act. 25.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much fancy And as a dreaming man that dreams he is full and when he awakes his soul is empty so it is with them on whom the Lord pours out a spirit of slumber and though they dream of Heaven yet they awake in Hell There are several ranks of creatures as the Lord has pleased to set them in the world all being in his hand as clay in the hand of the potter Now a man may as rationally chuse to himself another shape than God has given him and degenerate into a beast as chuse to himself another end and fancy another happiness and perfection in that condition in which he is created This is certain he that will walk by his own rule and will be his own master he must look to be his own Saviour and he that will appoint to himself an end and will create his own Heaven must expect that shall be his Hell in the end 2. When you forsake your happiness in God you turn unto creatures that have no worth or sufficiency in them and therefore Jer. 2.13 they are called broken cisterns Jer. 2.13 1 They are cisterns comforts they have none in them but what they put into them for a cistern has not a spring the water doth not arise out of it what therefore if God put no comfort into the creatures the cistern is but empty it will have no water all the comfort that is in the creatures God puts into them there is none of them can hurt us apart from God nor comfort us apart from God and therefore the Saints in all
of promise who is the earnest of your inheritance And so 1 Pet. 1.2 Elect according to the fore-knowledge of God through the sanctification of the Spirit and the sprinkling of the blood of Jesus Christ therefore by reason of the special interest that they have given unto the Saints in themselves they have undertaken distinct offices and this is plain in Son and Spirit which are terms of office He that is sent doth imply as much as to be imployed in the business of another and to receive his commission from another This will appear 1 in the work of Conversion and Election the Father begets calls draws For no man says Christ can come to me except God the Father draws him Christ he receives men but he receives none but those that the Father has given him he gives him the souls that he must save and they that come to him are so given him of the Father these shall come and none else he will in no wise cast them off And as Christ receives them so the Spirit unites God and the soul for he is the bond of union between them and their Head he that is joyned unto the Lord is one Spirit and we are one Spirit baptized into one body and therefore in the work of Election each of them have their distinct acts and office 2 In all the duties of the Saints they have their proper and distinct works as in hearing it is God the Father whose the truths are that they hear Eph. 3.9 they are a mystery hid in God from ages and from generations The book of his counsels are in the hand of him that sits upon the Throne who is the Word of God that is the Interpreter of the Fathers mind as the word of a man is of the mind of a man which I conceive is the proper meaning of that expression and so Joh. 1.17 The law came by Moses but grace and truth by Jesus Christ meritoriously for there is not a truth revealed but cost the blood of Christ and it is as the Lamb that was slain by virtue of his Priesthood that he doth open the book Rev. 5. And so the Spirit is the Eye-salve that gives us an understanding to receive the truths that are revealed and doth ingraft the word into the heart so in prayer also Joh. 5.20 the Father is prayed unto and therefore Christ teaches us in our prayers to look up unto God and to cry Our Father not but that Christ and the Spirit may be prayed to for they are God they are believed in and therefore are to be prayed unto but yet because of the different offices of the persons in this work of prayer therefore we are mainly directed to pray unto the Father so that he hears prayers and the Spirit indites them Rom. 8.26 and the Son he offers them with his own odours Rev. 8.3 3 It will appear also in the sealing of the Saints which I conceive is not the working of grace as some say and so the allusion is of a seal modo naturali and so the Spirit in working an impression of the image of Christ upon the soul is said to seal it leaving the like impression in the man but it is after a man believes Eph. 1.13 and I conceive that sealing is used in Scripture chiefly in a metaphorical sense to assure and to mark out a person as it 's said Ezech. 9. They were sealed that is set apart for it and seal the stone that is to make it sure to ratifie and confirm it Now there are the distinct seals of all the persons unto the evidences of the Saints they have all of them a distinct witness 1 Joh. 5.7 The Father the Word and the Spirit and they three agree in one they do all of them testifie the same thing but yet they do all of them give a distinct witness in the hearts of the Saints as they did witness unto Christ the Father from Heaven and the Son in his Baptism and the Spirit descending as a Dove so they do also unto the souls of the Saints and therefore Sacraments are called Seals not that they do work the righteousness of faith in any man for they do not work grace but strengthen and witness grace but because they do assure it unto the man that doth receive them and for that cause are said to be sealing Ordinances § 2. Now these distinct acts of office they do perform are grounded upon the distinct interest that the Saints have in them all and I call these acts of Office upon a double ground 1 Because they are but for a time during the present administration of the mediatory Kingdom which shall have its period and then the Father will draw souls to Christ no more the Son will present sacrifice to God no more 1 Cor. 15.24 the Spirit will no longer assist call purge sanctifie seal but all the graces of the Subjects of the Kingdom of Christ shall be perfected and all Gods ends in the Covenant of grace attained and then the offices that were undertaken but for the accomplishment of these ends shall be laid down 2 Because there is a personal glory that doth redound unto each person by these offices there be natural acts that do add to the essential glory the glory of the nature but acts of Office being personal they add unto the glory of the persons that do perform them 1 Cor. 5.17 18. God was in Christ reconciling the world unto himself the Father hath the glory thereof and the Son he hath taken the form of a servant and paid the service and made a purchase and he has the glory thereof all Nations are given unto him and the honour of it in the hearts of all the Saints Joh. 5.23 That all men may honour the Son c. And the Holy Ghost he works all in the hearts of the Saints he begins the good work Phil. 1.6 and he perfects it for all the graces of the Saints are but fruits of the Spirit and therefore he has a distinct glory also The great end and intent of God in the new Covenant was not only to shew forth the Attributes of his Nature and to glorifie them in a higher way than ever they were formerly under the first Covenant discovered as we have formerly seen but also to exalt the glory of all the persons in the hearts of the Saints that they might with hearts ravished with the love goodness and the offices of them all cry out Glory be unto the Father Son and holy Ghost and pray unto them all Rev. 1.5 6. Grace be unto you and peace from him which was and is and which is to come and from the seven Spirits before the Throne and from Jesus the faithful and true witness the first begotten of the dead and the Prince of the Kings of the Earth who has loved us and washed us from our sins by his own blood and has made
the Word has spoken of each person that we may be assured of that each person has undertaken for the Spirit of God knows the mind of God and the things of God and the Lord would never have spoken so of himself but that he would have us to look upon them as acts that the persons had each of them undertaken for the Elect and these we way build upon in the new Covenant that they have and will perform SECT II. The Actions undertaken by God the Father in this Covenant § 1. GOD the Father has spoken of himself distinctly and has taken upon himself some appropriated acts and hath in them made over himself unto the Saints for their consolation and salvation which we shall demonstrate unto you in these particulars 1. All things begin at God the Father he is first in order of working as he is in the order of subsisting he was the first Plotter and Mover in this great work of mans salvation for the Son saith He can do nothing of himself in it Joh. 5.19 but what he sees the Father do and therefore Luke 24.9 Christ calls it his Fathers business as though Solomon built the Temple yet the Platform was revealed unto David and by him was left unto his son so though Christ this Solomon was to build the Temple the man whose name is the Branch yet the Platform of all was laid by the Father and therefore he is in Scripture every where said to have the first and the great hand therein and I shall reduce these to two heads 1 The Actions that are undertaken by the Father 2 The Relations in which the Saints stand unto the Father 1. The Actions that according unto Scripture-acceptation the Father has undertaken and these are of two sorts 1 There are some acts that are eternal and before time 2 There are some that are done by the Father in time 1. The actions of the Father before all time and they are these 1 He did from Eternity purpose to glorifie himself in the Son for the Father will be glorified in the Son Phil. 2.11 The great end of all the acts of Christ and of all his life is this that every tongue might confess Joh. 14.13 That Jesus is the Lord unto the glory of God the Father for this is the highest way of glorifying the Father and therefore Christ knowing that to be the Fathers end that he might shew himself to be the Fathers servant he did aim at this end and it was always in his eye in all things that he did I seek not mine own glory but the glory of him that sent me Joh. 8.50 There is one that seeks not his own glory and therefore Heb. 1.2 3. he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the shining forth of the glory of the Father for his great aim was from Eternity to be glorified in his Son and therefore 1 Cor. 11.7 Christ is said to be the image and glory of God and the woman the mans glory the head of Christ is God Now glory is the manifestation and the shining forth of some supereminent and transcendent excellency And it was an argument of great excellency that was in man that all the creatures were created for man and put in subjection unto him but the highest honour of man was the woman who was created in the same nature having a reasonable soul as himself had and souls know no sexes being created after the same image and unto the same glory with himself and yet this glorious creature should be created for man and put in subjection unto man for the woman was created for the man so also God hath great glory by all his creatures for Prov. 16.4 He made all things for himself and he has a more special honour from the reasonable creatures the Angels and the Saints but yet the top and the highest of God the Fathers glory is that the Son who thought it no robbery to be equal with God in glory yet shall give up himself to the glory of the Father and this is a far greater glory than the Father has by all the creatures in Heaven and Earth And there is a double glory that the Father did seek by the Son 1 That the Son himself should give him glory should seek his glory in all things reflect all his own glory upon the Father and attribute all to him and be content to veil his own glory that the glory of the Father might appear 2 He has the glory of all that glory that is given to the Son by the Saints it 's all ultimately resolved into his glory who is the Father as all the promises of God in Christ are in him Yea 2 Cor. 1.29 and in him Amen unto the glory of God by us Phil. 2.11 All the confessions and acknowledgments that are made unto Christ do all of them redound unto the praise and glory of God for the more the Son is glorified the more it redounds unto the glory of the Father whose glory the Son seeks in all that he does and therefore in every respect the Father is glorified in the Son and this was the great plot that God made from everlasting 2 The Fathers purpose was to glorifie the Son in the Saints that he might make him the head of both the Creations of God 1 To them that stood so he is the head of all Principalities and Powers that they should all hold of him and so they should all honour the Son as they honour the Father Col. 2.10 and therefore it 's said Heb. 1.6 the Angels do worship him and so Angels are round about the Throne Rev. 5.11 The Father will receive glory from no creature but it shall be by the Son for the great glory of the Father we must still remember comes in by him and all the honour that they do unto the Son redounds unto God the Father 2 As for them that should fall as well as those that stood Joh. 5.23 Joh. 17.10 All men must honour the Son even as they honour the Father and he that honours not the Son honours not the Father and therefore Christ says All thine are mine and mine are thine I am glorified in them so that all the glory that the Son had its foundation was laid in the plot and purpose of the Father I speak of his manifestative glory as for his essential glory he had that from himself as he is God of himself and was therein equal with God and did no more receive his glory from another than he did his essence from another but having one and the same essence they must needs have one and the same glory but as for the glory that he hath amongst the creatures and from them all it 's from and by the plot of God the Father to this end was Christ the head of both Creations Esay 42.1 Eph. 1.4 3 The purpose of the Father was to glorifie the Elect
which he chose to himself out of both Creations and therefore 't is said Ephes 1.4 He has chosen us in him before the foundations of the world were laid He chose him as the head and the Elect as the body Eph. 1.9 10. He has made known unto us the good pleasure of his will according as he purposed in himself to gather together all things unto one whether things in heaven or things on earth There is a Mystery in the Gospel which is called the hidden Wisdom which God hath ordained before the world unto our glory it was free grace to mind the glory of the Elect next to the glory of his own Son 1 Cor. 2.7 and that as the Son shall glorifie him so also the glory of the Son shall come in by the glory of the Saints and the Son ingaged who was the Lord of glory to bring many sons to glory by this because therein should his own glory consist for at the day of Judgment the great glory of Christ shall be in his Saints He shall come to be glorified in his Saints and be admired in them that believe c. And if he did look upon man as fallen he need never have taken up such a purpose as this is for being enemies he had a prison that was large enough to have held them all Esay 10. ult for Tophet was prepared of old he hath made it deep and large and he needs not their service nor their friendship he could have destroyed them and as John Baptist saith Of these stones he could raise up children unto Abraham But yet it was the loving-kindness of the Father that did think thoughts of peace towards them and he had an eternal purpose of good will and as the Father will be glorified in the Son so shall the Saints also and therefore they are said to be elect according to the foreknowledge of God the Father 1 Pet. 1.3 and the plot is in Scripture commonly attributed unto the Father 4 It was God the Father that made the motion unto Christ the Son who called him and appointed him unto this work Joh. 8.42 I came not of my self it was an honour that Christ did not take upon himself Heb. 5.5 But he that said Thou art my Son this day have I begotten thee he doth ingage him in the work by the highest relation and the greatest obligation that can be as he was his gift so he must be obedient unto the Father in this thing Heb. 10.6 7. and therefore In the volume of the book it is written of me that I should do thy will O God and this is intended in these two expressions Prov. 8.22 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he possessed me Prov. 8.22 23. for the servant is part of his masters goods and therefore it 's said That he is his money Exod. 21.21 Now as soon as the Son became in the purpose of the Father his servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately he possessed him and he is called the beginning of all the ways of God towards the creature The first step of all the good will that was towards the creature and all the goings forth of God towards him was laid in the Son he is the beginning of his way and it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was set up from everlasting it 's the same word in Psal 2.6 I was anointed from everlasting it is spoken in the purpose and intention of God for the efficacy of it took not place till after the Fall neither was he actually anointed till he in the humane nature received the Spirit without measure and was anointed with the oyl of gladness above his fellows 5 He proposed it unto the Son by way of a Covenant for the Covenant was originally made with Christ Esay 49. Gal. 3.6 and so 2 Tim. 1.9 there is a promise of eternal life not unto us but unto him and also in Tit. 1.2 eternal life that was given us before the world began he did appoint him the office that he should undertake him has God the Father consecrated and sanctified the service that he should do Joh. 10.18 I lay down my life and this commandment I received of my Father And to shew the intention of the Fathers Spirit in it he did swear that he should be a Priest and it was the word of the Oath made him so to be For him hath God the Father sealed Heb. 7.27 Joh. 6.26 And it was by this Covenant that most properly Christ became the second Adam 1 Cor. 15.47 As the Lord made a Covenant with the first Adam for an image and an inheritance which he was to transmit unto his posterity so also he did with the second Adam only here was the difference though the first Adams consent to the Covenant was voluntary yet he being a creature and subject to a Law when the mind of God was made manifest in a Covenant and to deal with him in a Covenant-way it had been his sin to withdraw his consent But now the Son being God equal with the Father it was every way free with him to have consented unto the terms of this Covenant or not but he did it freely Lo I come to do thy will O God 6 In this Covenant he did appoint unto his Son what glory he should have and what glory and grace the Saints should have He hath given us eternal life 1 Joh. 5.11 and this life is in his Son so that all the grace that ever should be communicated to the Saints here and their glory hereafter it should be all laid up in him as in a common Treasury It pleased the Father that in him should all fulness dwell in him are hid all the treasures of wisdom and knowledge And when the Saints enter into happiness they do but enter into their masters joy all is laid up in Christ for them And God doth appoint Christ what glory he should have for his personal glory Phil. 2.10 That he should be exalted at the right hand of the Majesty on high and have a name given him above every name and that he should be glorified in the Saints and admired in them that believe Joh. 5. the Father has given him to have life in himself that he may quicken whom he will and hath given him power to execute judgment because he is the Son of man 7 The Father did appoint him the souls that he should save for Joh. 17.10 All thine are mine I pray not for the world but those that thou hast given me c. The Father and the Lamb have each of them a book of life and they do answer one another Rev. 13.8 for every soul that God would have saved he did give unto the Lord Christ by Covenant so that as he did measure out suffering to Christ and sins too for he had our sins unto a number laid upon him so he did souls also that he was to
spreads the dung of their sacrifices upon their faces Mal. 3.3 It doth imply two things 1. That the Lord doth reject their Sacrifices with indignation as if they had offered dung in their solemn feasts 2. Summo dedecore eos afficiam I will spread the highest reproach on them so Mercer as you do unto a man when you cast dung in his face the Lord will reject their services and instead of honouring them in them he will cast shame upon them also whereas the services of the Saints are 1 accepted ordine supernaturali as flowing from a heavenly and supernatural principle and 2 ad vitam aeternam ordinata services appointed unto an eternal reward Other mens services are not thus accepted but as they come from a principle of nature so they shall have no higher reward they shall rise no higher than the head of the spring from whence they flow 6. There is a Communion also that the people of God have with the Father 1 Joh. 1.3 Our fellowship is with the Father and with his Son Jesus Christ There is a communion that the Saints of God have distinctly with all the persons when they receive mercy from them all and rejoyce in the love of them all and they do return to them again all the glory of the grace of them all as faith is distinctly to be exercised upon all the persons so the soul should strive to have a distinct fellowship and communion with all the persons 1 A man should pray to the Father for saith Christ Your Father knows that you have need of all these things 2 You are to give thanks to the Father who has blessed you with all spiritual blessings 3 You are to rejoyce in his love says Christ I will love him Eph. 1.3 Joh. 14.21 23. and he shall be loved of my Father I say not that I will pray the Father for you for the Father himself loves you you are in his bosom receive all gifts from him as from a Father and come to him as to a Father as one that has communion with him and access to him as unto a Father 4 Glory in the witness of the Father Joh. 5.7 for there are three that do bear witness in Heaven the Father the Word and the Spirit and these three are one you are not only to have the Spirits testimony and seal upon your evidences but the Fathers also bearing witness in your souls testifying unto you the adoption of sons There is a glorious communion that the Father gives unto his people as Christ had with the Father so may you also in and through him SECT III. The Relations undertaken by the Father and Christ in this Covenant § 1. THE Father having in this manner made over himself in Covenant to his people they have an interest in all the relations of the Father for we are not only related unto Christ but by him to the Father and as we are to exercise faith upon Christ under all relations so we are also upon the Father and these relations are both honourable and comfortable also to the Saints 1. God the Father is our Father says Christ I ascend unto my Father and your Father Joh. 20.17 Mat. 5.16 to my God and your God that they may glorifie your Father which is in heaven Be you merciful as your heavenly Father is merciful and therefore says the Apostle Rom. 1.7 Grace from God our Father and from the Lord Jesus Christ c. Now what is there in such a relation as this is unto God the Father We shall see what it was unto Christ the only begotten Son of the Father and see how in all things he is a Father to us as he is unto Christ though it be in a lower way for Christ in all things must have the preheminence 1 It is the great honour that is put upon Christ as Mediator Joh. 1.14 Luk. 1.35 that he is the Son of God we saw his glory as the glory of the only begotten of the Father full of grace and truth That holy thing that shall be born of thee shall be called the Son of God and in this he is exalted above the Angels Heb. 1.5 Vnto which of the Angels said he at any time Thou art my Son and I will be unto him a Father Bernard and he shall be unto me a Son c. Altissimi Filius ac proinde co-altissimus ipse ejusdem penitùs altitudinis dignitatis And in this manner the Saints do partake pro modulo it is the greatest priviledge of the Saints that they do receive from union with the Son and that in which they are exalted above the Angels That as they do stand before God in a higher righteousness in their justification for though the righteousness of Angels be perfect in its kind yet it 's but the righteousness of a meer creature but the righteousness of Christ is called the Righteousness of God 2 Cor. 5.21 which though it were wrought in the humane nature and therefore was not the essential righteousness of God for that could not be imputed yet it was that which being wrought by him that was God and man the Godhead had an influence into it and gave it an excellence and efficacy so they have a higher sonship in their adoption that is it 's founded on a higher right than that of the Angels even in the Sonship of the second person in the Trinity for Christ as Mediator was not a Son by adoption but by generation his humane nature being taken into the same person did by virtue of that grace of union partake of the same Sonship for there was not a double Sonship of Christ one as he was God and the other as he was man for subjectum filiationis est suppositum the subject of filiation is a person as the School-men speak Now as Christ had great glory from other things in relation to the Angels Dan. 9.24 for he is the Head of Principalities and Powers and to the Saints he is the King of Saints the holy of holies and from all the creatures for he is the beginning of the creation of God and is the head over all things to the Church yea in reference to God himself for he is Gods King I will set my King and the man Gods fellow but there is none that is a term of so high an honour unto Christ as this that he is the Son and it 's this that the Lord doth publish to the world as the ground of all the rest Isa 4.5 Psal 2.7 I will declare the decree the Lord hath said unto me Thou art my Son c. so it is with the Saints they are called the glory and the first-fruits of all the creatures the excellent ones Kings and Priests unto God to whom the Angels are but servants and ministring Spirits but yet there is no title of honour like unto this that they are called the Sons of God Men do glory
is the visible Church and the labourers are the officers and the workmen that do labour therein and they are said to be hired 1 ratione pacti because there doth as it were a bargain and an agreement pass between God and them for answerable unto a mans end such is the implicite agreement that he makes with God and answerable unto that so God will give a man a reward if a man do it for profit he shall have it but then he is said not to serve Christ but his own belly and if he do it for praise of men Christ saith They have their reward c. 2 Ratione praemii in regard of reward because there is no man that shall labour in Christs Vineyard but he shall have his reward answerable unto the penny that he himself did agree for for no man doth labour there in vain there is a certain wages promised him c. And this belongs unto God the Father there is not a man whose gifts you injoy and whose labours you have and do prize but he is hired by the Father and he it is that gives him his hire Now we know that labourers in the vineyard have been very precious to the Saints and are the glory of the Churches a Crown of twelve Stars Rev. 12.1 they are all of them hired by him that is the Husbandman and the Lord of the Vineyard c. 4 It 's the husbandman that waters the vineyard and the vine that he himself has planted as it 's said Esay 27.3 I will water it every moment and there is a double watering sometimes he does it by the dew Hos 14.5 I will be as the dew to Israel and he shall grow as the lily c. that is in a secret silent and insensible way as the Manna fell in the dew without any observation there is a secret River that doth refresh the City of God Psal 46.5 and the Church is secretly refreshed and supported no man knows how and it 's also watered by the rain the former and the latter rain in a more glorious way Psal 68.10 the Lord comes in and doth revive the Church and all men shall see that it is his work and that it is from Heaven only and both put together as the dew and as showers upon the grass Mic. 5.6 which tarrieth not for man it waits not for the sons of men the Lord doth wait for no humane concurrence or the joyning in of any of the creatures but he doth water his own vine himself that it doth flourish and grow and these waters are all the gifts and graces of the Spirit which the Father doth send for the giving of the Spirit is called the promise of the Spirit Acts 1.4 for the succus vitalis the vital juyce of this Vine is the Spirit 5 He pruneth it as he is the Husbandman the unfruitful branches he takes away Joh. 15.2 Every branch in me that bears not fruit he takes away but yet there is the skill of the husbandman in it who will have in his Church no unfruitful branches though for a while they may continue yet he will gather out of his Kingdom whatever doth offend and whoever works iniquity and he prunes it in the fittest time in its season when it may be best for the vine It may be some do wonder that the Lord lets wicked men alone to continue in the Church so long why they are not immediately cast out truly if the Father be the Husbandman let us leave it to his pruning for it 's his work and he will do it in his time and season we must not undertake to direct him which season is best he keeps it in his own power and he doth it at the fittest time so that after this pruning the other branches may grow better and the Father hath undertaken it and though there may be some hypocrites that may a long time escape the eyes of men and the censure of the Church yet they shall not escape the Fathers eye who is the Husbandman There is a spiritual Excommunication that goes forth against them from him and he will surely cast them out as dead branches and he hath provided a fire for them and they are burnt and there is no man that burns so fiercely in Hell as such dry wood prepared for the fire for all the vessels of wrath are fitted to destruction as well as the vessels of mercy are prepared for glory 6 The fruitful branches he doth purge as the husbandman that they may bring forth more fruit and in this are the two parts of Sanctification 1 The destroying of the old man for the Lord Jesus Christ hath as well bought off in our Redemption the power of sin as the guilt of sin Tit. 2.14 he hath redeemed you from all iniquity that he may have the more communion with you Jam. 4.8 and that he may fit you the more for use 2 Tim 2.21 If a man purge himself c. and also that your services may be the more pleasing unto him Mal. 3.3 1. He doth it by Ordinances Eph. 5.2 6. He doth cleanse them by the washing of water through the word and they are clean through the word that he doth speak unto them 2. Sometimes by the inward motions of the Spirit discovering the filthiness of sin and stirring up a mans heart to hate it and himself for it that a man shall make it his business to mortifie sin and as Christ suffered in the flesh and ceased from sin so he doth arm himself with the same mind his resolution is the armor that strengthens and establishes his heart therein 3. Many times the Lord doth it by shedding abroad his love in the soul so that the sense thereof makes a man to purifie himself from all filthiness both of flesh and spirit as the exhortation also is 2 Cor. 7.1 Having this hope such exceeding great and precious promises let us perfect holiness in the fear of God 2 The reviving of the new man it 's the Fathers end that they may bring forth more fruit for they are ordained to bear fruit a vine is of no worth if it be not fruitful therefore Col. 2.19 they are said to increase with the increase of God 1. Some say the increase of God is a great and glorious increase as the mountains of God and the Cedars of God Col. 2.19 and the wrestling of God 2. Some say it is the increase of God quae est à Deo tanquam à primario efficiente which is from God as the prime efficient Paul may plant and Apollo water but God gives the increase therefore we should honour the Father in the work of Sanctification as well as we honour the Father in his Election 3. Some say the increase of God is ad Deum tanquam finem ultimum is to God as the last en◠And when doth a man bear more fruit 1 When he doth the duties that he did formerly neglect and
The soul is to rest upon all the promises that in Scripture are made concerning these persons there are promises that have a peculiar respect unto them all 1 There are promises that specially concern the Father which though they be formally made unto the Son yet it is with special respect unto the Saints as the promise of giving Christ unto their souls and nourishment and life by him for he says Joh. 6.32 Moses gave you not the bread that came down from heaven my Father gives you the true bread promises of justification by him Esa 53.11 By his knowledge shall my righteous servant justifie many that is as much as to say as many as believe in him shall receive remission of sins and a promise of guidance Exod. 23.20 Behold I send my Angel before you They were in a strait for they were in the wilderness where there was no way now the Father doth promise the Son should undertake their guidance and it is not a promise that is peculiar unto those times only though there was something peculiar in it And there is a promise of gifts Acts 1.4 Wait for the promise of the Father The extraordinary gifts of the Holy Ghost that were to be poured out to fit men for office in those times it 's called the promise of the Father and the promise also of preservation and perseverance My Father that gave them me is greater than all Joh. 10.29 and no man can pluck them out of my Fathers hand 2 There are some promises that do more especially belong unto the Son as that of grace and a continual supply he shall go in and out and find pasture and says Christ I am come that they may have life and have it more abundantly and a promise of a constant presence I will dwell in them and walk amongst them Joh. 10.9 10. what concord hath Christ with Belial I am with you to the end of the world that he will beautifie his Church and sanctifie it and cleanse it that he may present it unto himself a glorious Church without spot or wrinkle or any such thing Eph. 6.26 27. and that he will subdue our enemies Esay 63.3 4. I will take them in my arms and keep them from their enemies fury their blood shall be sprinkled upon my garments and I will stain all my raiment for the day of vengeance is in mine heart and the year of my redeemed is come he shall be cloathed with a garment d pt in blood and his name shall be called the word of God Rev. 19.13 3 There are some promises that in a more special manner respect the holy Spirit he has promised them a spirit of sanctification and he will purge the filth of the daughter of Sion by a spirit of burning Esa 4.4 promises of direction The Spirit shall lead you into all truth Joh. 16.13 he shall undertake to be the guide of your way and you shall hear a voice crying behind you This is the way walk in it a spirit of liberty also you shall have 2 Cor. 3.17 for where the Spirit of the Lord is there is liberty and a spirit of victory Esa 59.19 when the enemy doth break in as a floud the Spirit of the Lord shall lift up a standard against him so that they shall conquer not by might nor by power but by my Spirit Zac. 4 6. Now all these lead a man unto the person of the Spirit and his interest in him as so many lines into a centre for as all the promises do lead a man to union with Christ by which means he becomes an heir of promise so do all the promises lead a man to an interest in his person without which he can lay no claim unto the promise that is made by any of the persons for they are not universal and made unto all but as the promises of Christ belong unto those that are one with him so all the promises of the persons belong only unto those that have an interest in them and therefore we are to cast our selves upon the persons for the accomplishment of the promises 3 Faith is to rest upon the love of them all for though they are essentially one and therefore have but one will yet as they are personally distinguished so they are three and have distinct wills and distinct loves and therefore Christ distinguishes between his will and the Fathers will I am come not to do my own will but the will of him that sent me not my will but thy will be done essentially his will and the Fathers are one but they are personally distinguished so they have essentially one love but if we look upon them as persons so they have each of them his own proper and peculiar love He that loves me shall be loved of my Father and I will love him if any man love me my Father will love him Joh. 14.21 c. so that faith is not only to close with the love of God in general as it is an Attribute of the Divine Nature as his Wisdom and Holiness Mercy and Power are but faith is also to close with the love of each of the persons as they are relatively distinguished one from another the love of the Father and the love of the Son and Spirit and as it is the love of God essentially that is the ground of all that God has wrought for us it was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3.4 and though Esau was Jacobs brother yet I loved Jacob Mal. 1.2 so it is the personal love of all the persons that is the ground of all those workings of the persons for us and therefore you are to take in that love also as an object of your faith 4 Faith should rest upon the appropriated acts of each of these persons and rely upon them for the performance of them We have formerly heard that each person hath undertaken some special and peculiar acts for mens salvation as 1 the work of Vocation Adoption Justification Preservation Glorification for it is your Fathers pleasure to give you the Kingdom they are all of them undertaken by God the Father And 2 the work of Satisfaction Presentation Oblation Intercession Conquest Judgment all these the Son has undertaken 3 The work of Sanctification Direction Consolation Supplication they are all of them undertaken by the Spirit Now we are not only to rely upon the essential faithfulness of God for the performance of it Heb. 6.17 but upon the personal faithfulness of each of these undertakers for they are all of them ingaged in it and here is a farther and higher consideration to be taken in the acts of the persons and they are of two sorts 1 Acts ad intrà internal acts and they are acts of nature which are acts one towards another as the generation of the Father in respect of the Son and the procession of the Holy Ghost as from them both 2 There are acts ad
great evil but with the immediate works and gifts of the Spirit of God is a far greater provocation 4 That which you place your sufficiency so much in remember you cannot act without Divine aid a man that has received gifts cannot exercise and use those gifts that he has received The Apostle doth distinguish between all these three there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Offices and there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effects or Operations of the same graces now as the Spirit doth appoint every man his office and gives unto every man his gift so he doth give unto every man a success as it pleaseth him and therefore though Paul may plant and Apollo water yet it is God that gives the increase and the success is not always answerable unto the labour that is bestowed even in the best we see it in Christ himself he did spend his whole life and his very radical moisture in labour Esa 49.4 as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie and yet he doth himself complain That he had laboured in vain and spent his strength for nought c. So when the Prophets had received a Spirit of Prophecy and the Apostles a gift of Miracles yet notwithstanding they could not act it when they would but when the Spirit of the Lord came upon them as it was with Samson and therefore it 's a kind of a Proverb that Luther has in Gen. 4.4 Spiritus Sanctus non semper tangit cor Prophetarum The Spirit doth not always touch the Prophets heart so the Apostles had a gift of healing but they could not heal when they would and therefore when Epaphroditus had been sick and was nigh death also Paul who had the gift of healing for when they brought from him but handkerchiefs and aprons the diseases departed from them yet he cannot now heal him who was so dear to him and whose ministery was so useful it 's not in a mans power therefore to act his own gifts he cannot use his own abilities at his own pleasure as there is an ability in a man to gather and know much of God by his works that are in the world yet it is according as God did point and direct his understanding or else he could never do it Rom. 1.19 it is manifest in the creation of the world for God has shewed it unto them and to know what seed to sow and with what instruments to thresh and when the ground is fit for seed and when it is sufficiently plowed c. It is God that doth instruct him to discretion Esa 28.26 The men of might cannot find their hands they were men of strength and they were skilful in war but they could not use it at such a time they could not find their hands it is unto them as if they had no strength as if they had had no skill for they have no use of them therefore remember this when you place your sufficiency so much in these things 5 As they that have these gifts cannot act them of themselves without Gods assistance so neither can they give success to them or make them in any measure effectual the best men have but their measure Rom. 12.4 God has not given all gifts to one man and therefore the greatest and the best and most eminent member of the body shall have need of the gifts of the meanest there is a supply of every joynt unto the edifying of the body there is something in the meanest Saint that thou maist despise as weak-gifted yet it is wanting in thee and thou canst not give success to thy greatest endeavours but he that gives the gift must give the blessing mundus non potest esse sine personarum discrimine Luther there must be Princes and Rulers and Governors sed dona non sequuntur illas differentias c. and so it is here the effect doth not always follow the abilities but a man of lesser gifts shall bring forth more fruit to God than he that thinks himself most sufficient For the Lord resists the proud and gives grace to the humble he will give the success there where he may have the glory and many times a man of great ability is laid aside though he labours yet he brings nothing to pass and a man of lesser parts is blessed exceedingly and the reason is the one is too great in his own eyes or in the eyes of others and therefore the Lord cannot use him non patitur in regno suo superbiam God cannot bear pride in his Kingdom 6 When we place our sufficiency in them that will provoke the Lord to take them away from us there are two things that provoke God exceedingly one is being weary of our work as it was in Moses and the other is when we do exalt our selves in our work and put an excellency upon our selves for our own actings therefore says the Lord From him that hath not shall be taken away he will put thee out of thy stewardship if thou waste his goods to maintain thy own pride and there is nothing in the world doth blast the parts of men more and provoke God to take them away in judgment and the man dies besotted he withers in all the greenness that did appear so fresh in him Joh. 15.6 he doth in this saith Luther as Vespasian when he saw there was no way to take men off from seeking wealth In Gen. 4.4 aequo animo patiebatur eos ditari with a patient mind suffer men to be rich but he said Divites spongiam esse there would come a pressing time when men that gathered so much for themselves should go empty away remember this ye that forget the Lord and place a sufficiency in any gift that God has given you the Lord will certainly deprive thee of it and thy folly shall be made manifest 2. When men do place not only sufficiency in their gifts but in grace received which a man also is very apt to do and let me tell you it is the highest spiritual pride in the world and is an abuse of the highest gift and grace of God 1 Consider it is quite contrary to the nature of grace which is to live in another and to fetch all from another and therefore it is an unnatural sin 2 No man can act his own grace Deus agit immediaté 3 Grace is but a creature and may decay in the degrees of it and it doth oftentimes I and in the essence it would also if it were not preserved by an almighty power Rev. 2.4 for it is not in its own nature immortal seed 4 It doth make grace an Idol and so it provokes the Spirit to withdraw from his own graces so that he shall delight to see the ruine of his own workmanship Object But you 'l say Do not we read in Prov. 14.14 That a good man is satisfied from himself and that there is a sufficiency
a life that is maintained by union and therefore though Paul saith I live yet he looks off from himself immediately upon the fountain of his life and the manner of the conveyance of it and that is by union continually Phil. 1.19 and therefore Phil. 1.19 we read of a supply of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dux chori or as some say quòd ornamenta suppeditat sacras choreas agentibus and so is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jul. Pol. pag. 145. publicum subire munus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gymnasiis praeesse and therefore he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 147. and for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render it by subministrare and so it notes a sweet but yet hidden and secret supply some insuper suppedito to supply aid and all to add something to what a man had before and some make use of that rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in compositione intendit significationem and so they read it abundè suppeditare from all which there are these particulars in the words 1 That the Spirit is not communicated unto the Saints as a Spirit of Grace all at once but by degrees and this in a secret and an unobserved way 2 That the Spirit hath undertaken this work as a publick office and administration in the Church of Christ 3 That the supplies of the Spirit come in by the teaching of the Spirit 4 That the Spirits supplies are rich and abundant supplies in all things necessary unto the salvation of the Saints Now the more any sin is against nature as we say murder is and unthankfulness is and disobedience to parents is the more hateful it is and there is a principle in nature that is against all such sins in a special manner and so is this also an unnatural sin for grace to be set up in a man by God the Author of it and yet for a man to deal so unnaturally with God as to make the grace he hath received from him his own sufficiency and neglect the God who alone is alsufficient 3. No man is able to act the grace that he hath received Christ tells his Disciples plainly Joh. 15.5 Without me you can do nothing not only by virtue of our union with Christ is our grace acted but there must be a daily and a continual influence from Christ also 2 Cor. 3.5 and the Apostle says We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God c. As there is an immediate dependence of all creatures upon the first cause so there is of grace also upon its first cause now Deus agit immediatè cum omni agente creato God acts immediately in all so it 's here also and if the Lord will suspend but his own actings no creature can act or do any thing as we see it in the fiery Furnace in which the King of Babylon put the three Children the fire remained true fire still for it immediately consumed the men that were thrown in but yet the Lord suspended the actum secundum the second act of the creature and it could not burn the three Children as it is in the creature so it is in grace much more but the one is a natural and the other is a supernatural concurrence and therefore hath a more special and supernatural dependence and influence now the Spirit is a free Agent he works where and when and in what manner he pleaseth sometimes God doth as it were withdraw himself from us and then all our grace is becalmed for it is as wind to the sails and therefore we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plerophory of faith it is taken from the wind filling of the sails for the Spirit of God is compared to wind when he will fill the sail a man is carried on with a full gale or else he cannot move he can but lye in the harbour so that though the man hath grace yet he can never be able to perform one good duty either inward or outward without further assistance It is true that the Lord doth commonly concur with grace according to the measure given to the soul as he doth with the rest of the creatures according to their kind but yet the Lord will sometimes withdraw to let them see where their strength lyes and where the fountain of all their grace is he will use his Prerogative and leave a soul to it self and then resolve a Christian into his principles and one would think having such a good foundation laid such a stock laid in a man he can think well or speak well or do well when he pleases and he may begin to rouze up himself as at other times as Samson did no he hath not so much as a sufficiency to think a good thought all the grace that he hath cannot procure it to him 4. All the grace that a man hath cannot free him from temptations nor secure him from falling into the greatest and the foulest evil that a godly man is capable of 1 It preserves a man from no temptation grace could not preserve Adam in Paradise or Christ himself from being tempted whose grace was perfect Prosper Viatoris gratia neminem intentabilem facit The grace of a viator makes no man intentable and therefore we see what dangerous temptations the Saints have had Satan stood against David as he did against Joshua Zac. 3. but it was against the one for temptation and the other for accusation and grace could preserve from neither 2 It cannot preserve a man from the greatest and the foulest falls as we see how David fell into adultery and murder and numbering the people and Samson also to the same sin of uncleanness again and again and Peter denied his Master and began to curse and to swear that he never knew him he wisht upon himself the most terrible and dreadful curses if he knew the man There are only two sins that a godly man is secure from by the state of grace and that is the sin against the Holy Ghost and final impenitency but it is not the grace that is in a man that doth secure him from falling into sin but the state of grace by reason of his Head Christ Jesus to whom he is united and by reason of the Covenant under which he stands therefore there is no sufficiency in that grace that will not preserve a man from the greatest sins and foulest falls and indeed how is it possible that it should preserve us that cannot preserve it self as Austin did deride and mock the gods of the Heathen They that cannot keep themselves but are stoln away much less could they keep others so it is of grace also c. 5. This will certainly provoke God against thy grace though it be his own work yet he will let it decay as he doth his own Ordinances of the Law which are called
their life to the destroyers the Lord hath caused light to shine out of darkness and hath made their light to break forth out of obscurity and when they have walked in the shadow of death a light hath risen upon them as the Martyr that was in prison in his own spirit till he came into prison and the prison was that which the Lord made use of for his enlargement Schola crucis lucis fenestra and so we read of another Martyr who upon this ground did wonderfully bless God that he came into prison that thereby he became acquainted with that Angel of God John Bradford The providence of God is as wonderful in the consolations as in the conversion of his people for it is a creating of the fruit of the lips peace Esa 57.19 and that is ex nihilo 6. In temptations when the lust hath been high and the temptation impetuous and the man about to yield the Lord hath sometimes appeared and struck the lust as it were from Heaven immediately and said Stay thy hand and the lust hath vanished for the fashion of the world passeth away and the lust thereof that a mans heart hath been dead unto that which before it was with the greatest violence set upon the Lord hath hedged up a mans way with thorns so that he could not sin with security as other men do Hos 2.6 7. but still when he would have sinned there were stumbling-blocks in his way and some providences that did concur to cross him in a way of sinning and some to pull him out of the fire when he was falling in as the instance of Vzthazares the Persian and the story of Ambrose of a young man that met with his mistress with whom he had formerly had dalliances and when she met him again the Lord struck his lust so that when she said Ego sum I am she he answered Ego non sum I am not he 2. There is a special Providence over godly men for the good of others that are good in their present and in after-generations 1. There is a strange Providence in improving their parts Moses being to be a man of great imployment for the good of the people of God he must be learned in all the learning of the Egyptians and so the parts of Austin and his learning and so of Luther how strangely did God make use of for the good of his people and Luk. 11.22 't is said he takes from him all the armour wherein he trusted c. that learning and those abilities and improvements the Lord doth imploy for the good of his people and he hath strange ways of improving of those that he doth intend to imploy and men see not the reason of it till afterward 2. In drawing out of their graces as in Joseph by the temptation of his mistress and the persecution that he met with his bow abode in strength and his arm was made strong and so it was with Job that we might hear of his patience and what end the Lord made with him and we know how strangely the Lord did order things that the height of Luthers spirit did rise by the opposition that was against him that he that at first would have accepted of easie terms afterwards resolved that nothing but the utter overthrow of Popery should satisfie him Efficiam ut Anathema sit esse papista◠3. Thereby there is a Providence that doth turn them to the good of his people that are to succeed partly for admonition that they may be warnings unto them Remember Lots wife remember Peter and David and Solomon that you may take heed to avoid the same snares in which they were taken and partly for their consolation that God might shew in them a pattern of all long-suffering unto them which should hereafter believe on him to life everlasting as Beza said when one derided him for his wanton Poems in his youth Hic homo invidet mihi gratiam Christi c. 4. Their sufferings so it was with Joseph Gen. 50.20 Ye intended evil but the Lord turned it unto good to save much people alive it was your good that God intended in my affliction and so Johns banishment into Patmos it was that he might receive the Book of the Revelations which hath been the great stay of the hearts and faith of the people of God ever since and though it may be obscure yet Conrad Graserus speaks of it by his own experience Me non ex ullius libri canonici lectione ad instructionem consolationem plùs proficere pag. 2. I have not profited more by any book c. 5. Their labours As 't is said that Moses wrote the Book of Job for the consolation of the people of God when they were in Egypt and of what use hath that been in general to the Church of God ever since so many of the pains of the people of God in writing the lives of the godly and the Sermons and sayings of the Ministers of God and their own observations of the signs of the times and whatever they have of that kind been put upon in particular cases providence hath so over-ruled things that they have been as a standing benefit unto the Church of God in after-ages and they have lived when the men have died There are many defences of the people of God and Apologies that they have been put upon in all ages when men of corrupt minds have aspersed the writings and persons of those that have been eminent in their places for asserting the Truths of God and witnessing against the corruptions of the times c. 6. Not only their labours have been very useful in all ages but also their Examples of well-doing Povidence doth put the Saints upon many things and conditions that they may leave their example as monuments in the ages to come as the Apostle saies Phil. 1.14 By my bonds many of the brethren wax confident are much more bold to speak the truth without fear 1 Tim. 4.12 Be thou an example of the believers in word in conversation in charity in spirit in faith and in purity they must be exemplary in every generation that they may leave their footsteps behind them that the people of God may walk after them and go forth by the footsteps of the stock in after-ages and that they may be so the Lord doth in his providence so order things that they shall have occasion to shew themselves examples in all things so that there is an over-ruling providence by virtue of the interest of the Saints in the Soveraignty of God that orders all things towards good men for their own good and all providences over them for the good of his people in the present and in after-ages that so a good man may be every way a common good 7. They have great advantages by the prayers of the Saints for even the wicked of the age yea and of after-ages do attain benefits by their prayers much more
upheld but now the Spirit comes in and makes bare his arm dispells the darkness and saith Behold me it is I now I come and so a mans comforts and supports come in from an immediate discovery of the Light of Gods countenance as if it were a voice from Heaven as it was to Christ This is my beloved Son in whom I am well pleased 7. He doth sometimes give unto his People courage and assistance immediately beyond what is natural unto them Zach. 4.7 and above and beyond all the means Zac. 4.7 Not by power nor by might but by my Spirit saith the Lord it is spoken of the Spirit of God immediately strengthning and stirring up the spirits of instruments beyond their own natural strength as Samson was the Spirit of the Lord came upon him and then he had the strength of many men in him Isa 35.6 and Isa 35.6 The lame shall leap as an Hart and the tongue of the dumb shall sing it is spoken of immediate strength and healing by the grace of Christ that as the Lord Jesus did heal men and with a word only and without means their feet and ankle-bones received strength and they did leap as a Hart and praise God so here they have immediate assistance as David had in the business of Goliah the spirit of fortitude came upon him for that service and the promise is Zac. 12.8 The weak shall be as David as full of courage in any difficult services that they should be called unto as David was when the Lord shall say to him that is of a fearful heart Be strong and it shall be so Esa 35.4 and so Mat. 10.19 It shall be given you in that hour Luk. 21.25 I will give you a mouth and wisdom that all your enemies shall not be able to resist for it is not you that speak but the Spirit of your Father that speaks in you that as Samson was not acted by his own strength so neither did they speak by their own spirits but by an immediate assistance from the Spirit both directing their minds suggesting to them the matter and also guiding their tongues and directing them unto words what to say and how they ought to speak that as 't is said of the Prophets the Lord speaks in them Heb. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.1 for they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were transported or carried by the Holy Ghost 2 Pet. 1.20 they were not acted according to their own spirits 2 Pet. 1.20 neither did they speak according to their own parts or light but as they were directed by the immediate assistance of the Spirit of God at the same time so there is an immediate assistance that the Lord hath promised unto his people when he doth call them forth unto any service wherein the immediate presence of God and power of the Spirit is necessary and required it is beyond the power or strength of a man and it is that which the Lord many times doth he will bring his people into such a condition that there shall be no means for them to look unto that they shall be wholly fatherless and have neither Sun-light nor Star-light in the creature receiving the sentence of death in themselves that they may look for Gods immediate appearing 2 Cor. 1.9 But we had the sentence of death in our selves that we should not trust in our selves that we could see no means to escape but now must have an eye to an almighty and immediate power of God that we might trust not in our selves but in God that raiseth the dead that our deliverance must be a kind of resurrection from the dead And the people of God if they have the means yet they look upon them as nothing We have no might against this great multitude but our eyes are towards thee and if they have no means they can look upon him that hath a creating power that can make waters to break out in the Wilderness and streams in the Desart and the parched ground shall become a Pool and the thirsty ground Springs of water in the habitation of Dragons where each lay shall be grass with reeds and rushes that which only was fit and delightsom unto the Devil the Satyrs that shall be good for the glory of God and the use of man as it is Esa 35.7 8. 2. There is in the next place a mediate Providence and that is in the manner of Gods ordering of all things in the use of means and so all the means that the Lord does use are for the good of his people Rom. 8.28 All things work together for their good that though the Lord doth work by means and doth make use of second causes to produce their effects yet they do all concur in this that they do conspire for the good of the Elect of God Hos 2.21 22. I will hear the heavens and they shall hear the earth Hos 2.21 22. and the earth shall hear the corn and the wine and the oyl and they shall hear Jezreel the Lord doth work for the good of his people by second causes he doth not rain corn from Heaven as he did Manna in the Wilderness but the Earth shall hear the corn and he will give it them out of the earth and in all the actings of second causes it is the Lord that hath the great hand he doth make them to be a means of blessing or else they could never prove so to be it is the Lord that doth hear the Heavens it 's a mighty strain of speech that the Heavens and the Earth that were before deaf and dumb to them that took no compassion upon them in their necessity and answered them not now when they are reconciled are brought as it were to be humble suitors and petitioners for them the Heavens shall say Lord I would give my influence rain to refresh thy people and the Earth shall say Lord I would give my strength for the good of thy people also c. For as it is by virtue of the Covenant of the Saints that all the creatures stand so it is by their Covenant also that they do act it is by being betrothed unto God that all the creatures are in Covenant with them and it is for them that all means do act freely and all creatures willingly do serve for it 's their redemption that they wait for and long for but unto other men they are made subject not willingly but the Lord hath subjected them in hope Rom. 8.20 21. but their subjection is an act of Soveraignty and not of choice for they would not serve the lusts of ungodly men though they are willing to serve the necessities of the Saints therefore all the means that the Lord doth use are for the good of the Saints and it is for them that they work in all that they do 1. He it is that doth provide and appoint means there is in
coming from Italy meeting with him and they instructing him in the way of the Lord more perfectly this was happy for him to meet with such company hoc providentiae meritò tribuendum est insomuch that the people of God bless God unto Eternity one for another as the Martyr acknowledged it as a wonderful glorious providence unto him that he was cast into prison for there he became acquainted with that Angel of God John Bradford so Austin doth acknowledge much of the goodness of God to him in the society of Nebridius But there is an excellent story of Junius in this kind he being in Leyden for his studies sake there arose a great stir and tumult in the City insomuch that many of the inhabitants fled away for safety and he amongst the rest fled to save his life and being in the country thereabouts he came to a country-mans house to beg some victuals the country-man received him and very courteously entertained him and he began to talk with him about matters of Religion which the country-man performed with so much zeal and affection ego malus Christianus siquidem Christianus c. una eadem hora gratiam suam in utroque explicavit Deus à me scientiam rusticus ego ab eo zelum c. And he saith it did abide upon him mente fixâ that he was not able to put the impression out of his mind and the Lord made it useful to him all his life after c. 5. In their preservation in service and their dismissions from service 1 There is a preservation in service that they shall be continued to do the work for which the Lord has appointed them and they shall not be cut off till they have finished their work so it was with the Lord Jesus Christ Luke 13.32 Go tell that Fox It 's true Luk. 13.32 that he was a subtle enemy and one that did want no skill to bring those bloody designs he had to pass but yet there was a time set for Christs work to day and to morrow and the third day and during that time all his enemies were not able by power or policy to reach him and then afterwards I shall be perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I shall have perfected the work of my ministry and the perfection of a mans work is the perfection of the man he is never perfected till then and so it is with the two Witnesses they shall not be killed till they have fulfilled their Prophecy there is no putting any man out of imployment till the Lord discharge him a man that has any work to do for God no man can stop him in it before it is finished 2 When their work is done they shall have a very gracious dismission and they shall lie down with honour the best of the Saints have but their time of service and they shall receive their discharge but they shall come to their grave in a full age as a shock of corn in the season thereof Job 5.26 Some men have a longer and some have a shorter time of service but all have but their time As sinning is a warfare and wicked men in that do receive their discharge and it is in providence ordered so that they dye when it is in judgment to them when they least expect it and are least prepared for it so godly men dye when their graces are perfected and their work is finished and never till then and therefore when they sought Luthers life so much yet he could write this upon the wall of his Study I shall not dye but live and declare the works of the Lord c. And there are some men upon this account can laugh at dangers in a way of service and deride threatnings as the crackling of thorns under a pot because they say My time is not in your hands neither the time of my life nor of my service and he that imploys me will uphold me and will maintain me till the time of my dismission shall come and then I shall go off the stage of this world in mercy and lye down in peace and rest upon my bed after the time of my labour is ended 6. There is a special Providence in blessing and providing for their posterity God has a special providence over those that come out of the loyns of his own for indeed he has so ordered all his Decrees as that the greatest part of the Elect comes out of the loyns of the Saints Prov. 20.7 His children are blessed after him there is grace in a special manner that is promised unto them but 't is a blessedness that doth descend upon them by virtue of their parents Covenant Esa 59.21 My words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever and Esa 44.3 I will pour my Spirit upon thy seed and my blessing upon thy off-spring c. as Austin was filius lacrymarum the son of his mothers prayers and tears and the Lord did give an answer by giving the soul of her son unto her that he was graciously converted unto the Lord and proved an eminent instrument for service in the Church of the Lord. The Saints can with Jacob pronounce upon them a blessing when they dye and that out of faith in the promise and the Lord willsurely make it good unto them but we are begotten not of blood Joh. 1.13 And therefore though many times ungodly men may and do come out of the loyns of the Saints and the spiritual part of the Covenant is not made good unto many of the posterity of his own people yet the outward part of the Covenant surely is though the Covenant for matter of grace be unto Isaac yet there is another part of it that is made good to Ismael Twelve Princes shall he beget he hath the dew of heaven and the fatness of the earth God doth in outward things strangely supply them and provide for them when the children of the wicked are vagabonds and beg their bread Psal 37.25 Yet I never saw the righteous forsaken nor his seed begging bread Psal 37.25 Not that a godly man may not be brought to beggery or to live upon the charity of another Jesus Christ himself was so he was poor and so poor that the women Luke 8.3 his followers did minister unto him of their substance to supply his necessity in this life but there is a fourfold interpretation of that place of Scripture 1 Begging of bread is taken for extremity of poverty the seed of the righteous are never so poor but the Lord doth find out a way of support and supply for them he has said That the just shall inherit the earth 2 It is not meant that it was never so that they were never poor but in Davids experience he had never found it so 3 There is another interpretation of Muis
not how comes it to pass that it doth not excutere It is not so much from a Principle of Grace within for that is in its own nature defective but by vertue of the Covenant and the Prayer of Christ without and it is this Prayer that doth uphold all the Grace that is in us or else it would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficere c. This Intercession doth not only present their Duties but it preserves their Graces also the one would be rejected and the other extinguished were it not for this The Saints have a double Advocate as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Spirit of Prayer as an Advocate within us which as a witness doth many times fail us and we by our own sins lose the benefit and the comfort of it but then we are to have recourse unto the Advocate without us as the Soul is sometimes to make use of the witness of Blood when he cannot see the witness of Water 3 It brings a man unto the great duty of Confession to become publick examples of Repentance which hath been a great honour unto the Saints who have risen out of their falls and we cannot say that the records of their falls have been so dishonourable unto them as their publick Repentance and abasement before God has been honourable with this the Lord honour'd David and his Repentance stands upon Record Psal 51. and with this also he honour'd Solomon which is Recorded in the Book of Ecclesiastes which is therefore entituled Coheleth which Cocceius observes to note receptionem suam ad ecclesiam per poenitentiam his reception into the Church by Repentance and is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man gathered unto the Congregation of the Lord and so did Paul Act. 22.4 I persecuted this way and I was mad against them and so doth Luther he left it upon record tantus eram sanctus ut paratissimus fueram unumquemque occidere c. and this Tertull. de poeniten chap. 9. observes to be in use in his time .......... Presbyteris advolvi charis Dei adgeniculari as the example of Eccetalicus c. Thus as they were eminent examples in sinning so they were desirous to be of Repentance 4 Hereby they are no more confident of their own strength and so exalt not themselves above their Brethren so Christ ask'd Peter Now lovest thou me more than these Joh. 21.15 he was before for making comparisons with all other men though all men should forsake thee yet not I but now here is no Comparison and if there be any strength in that Christ ask'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a less degree of Love it was good advice to him But he said well Hîc quaerendae non sunt subtilitates the words are commonly in the Gospel promiscuously used and it is a signal instance of Gods power to bring good out of evil when a man by reflecting upon some great sin that he hath committed can say that his carnal confidence in himself and his own strength is healed thereby 5 This makes a Saint to walk in fear ever after and blessed is the man that fears always a fearless spirit doth bring sin 1 A godly man fears sin as the only Evil fears an Oath and he doth say with Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this only is matter of fear but specially when he has had experience of the breaking forth of it eminently a man fears a disease that he hath felt and so David will not trust his tongue without a bridle and his Eyes without a Prayer turn away my Eyes from beholding vanity and thereby the bank is made up against that sin all their dayes and it may be a sin that a man feared least shall get the greatest hand upon him if temptation get the wind and the hill of him 2 He fears lest the Lord may therefore leave a note of dishonour upon him Revel 7.6 7. when the Tribes were sealed Dan was left out Rev. 7.6 7. and so is Ephraim tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antesignani Mic. 1.13 this Tribe was the beginning of the sin to the daughter of Sion they of Dan did it for the transgressions of Israel were found in thee it was a scandalous sin the Lord may leave a note of sin upon a man and his posterity afterwards for it and he may not be honoured as the rest of his Brethren but may have a brand stick upon him for committing folly in Israel c. 6 That a man may be fitted for service by it Luk. 22.32 Christ says when thou art converted strengthen thy brethren a mans own comfort doth fit a man to comfort others 2 Pet. 2.2 and so do a mans own falls also 2 Cor. 1.4 who comforts us in all our tribulation that we may be able to comfort them which are in any trouble 1 By the Experience of the power of sin he may be the better able to admonish others 2 Pet. 2.2 they denyed the Lord that bought them and he can best speak of the danger of such a way himself that hath found it and had experience of it in himself Austin having been himself a Manichee when he disputed with Felix the great Manichee he could shew him the vanity of it by experience and so frustrata vanitate errore illius sectae ad nostram fidem conversus est c. Possidon in vita August 2 He will be able to comfort others against the guilt of that sin having himself sound favour he can shew others the way unto it and so could Peter having found mercy himself and David for this shall every one that is godly pray unto thee and so Luther did publish unto all the way of Mercy that God had vouchsafed him that all men might see that mercy is to be had for them Peter velocissimè veniam consecutus c. Bern. 7 That it may be unto a man matter of Humiliation all his days sins before Conversion be grievous as they were to Paul I was a Persecutor and a Blasphemer 1 Tim. 1.13 and such were some of you but now you are washed A man should not so look upon what he is but he should also look back what he was Behold thou art made whole remember that thou wast a sick man and the keeping it in view will be usefull unto a man all his dayes to make him exalt mercy and to cause him to abhor himself So Austin after he had made his Confession he saith Spes mihi valida est in illo qui sedet ad dextram tuam interpellat pro nobis alioquin desperarem magni enim multi sunt languores animae meae magni multi sed major est medicina tua amplior And so a man doth exalt Grace and by this means abase himself all his days Oh I was a Blasphemer I was an Adulterer a Persecutor and yet I have obtained