THE Covenant OF GRACE: Discovering The Great Work of a Sinners Reconciliation to GOD.  
By JOHN COTTON, Teacher of t●● Church at Boston in New-England.  
Whereunto are added: Certain Queries tending to Accommodadation between the Presbyterian and congregational Churches.  
By the same Author.  
Also, A Discussion of the Civill Magistrates Power in matters of Religion.  
By some Elders of divers Churches in N. E.  
LONDON: Printed by M. S. for John All●●● at the Rising Sun in Pauls Church-yard. 1655.   

TO THE Truly virtuous and Religious, my ever honoured and much 〈◇〉 Friend, Mris. Catharine Hodson, The Sure mercies of David;  
IF either Religion or Civility have any virtue to oblige, certainly I am much your debtor; it would be but a compliment( which usually derives its Pedigree from the vainest assentations) to promise any adequate satisfaction for those many favours you were pleased to make me the subject of. The design of these few lines is to testify to yourself and the world, that I am really thankful, or hearty desire to be so.  
The following Treatise which concerns the Covenant of Grace, I commend rather to your practise then protection; It's true, it is an orphan, entertain it for the Fathers sake, and I shall undertake you shall gain no mean satisfaction for your pains.  
The two smaller Tracts at the end, are of good use to those for whom they are intended▪  
In the first the Reverend Author undertakes a good Office, which is, to become Umpire betwixt dissenting Brethren; Next to their not falling out, the best thing is to agree: I have often thought, that if men did more attend to the interests of grace, and were less particular in their ends, the quarrels about the way would not be so endless.  
As to that latter Tract, about the Magistrates power in matters touching the first Table; Of late dayes it hath fallen much under Question; wise and good men who have attended to the Scripture with a single eye, have looked upon the Magistrate as The Minister of God, a revenger to Execute wrath upon him that doth evil, Rom. 13.4. under the name of evil comprehending 
{αβγδ}. Aristo Eth. 5.13.  whatsoever is committed about holy things: Children are commanded obedience to their Parents in all things, Col. 3.20. 
Felius( inquit A●gustinus) Reges ●● s●am potest●● tem ad Decultuum m imè dilat● dum, maj●stati ejus 〈◇〉 mulam f●● ant. De 〈◇〉 vit. Dei. 5. c. 14.  All things, comprehend holy things, and the command of a father is less then that of the Supreme Magistrate.  
That which relates in this little Book to the Covenant of Grace, I commend to your special meditations; every truth hath its value, but not of equal concernment unto all.  
Amongst all the parcels of sacred Word, none more justly challengeth our serious study, and affectionate inquisition, then this mystery that ha●● been ●id from ages and Gener●tions, Co●os. 1.26. compreh●nded in the Covenant of Grace, wh●●h is a Constellation of great and precious Promises, communicating the most beneficial influences of rich, everlasting and undeserved me●c es, by Jesus ●hrist the Mediator of this Covenant, to the needs of lost, heavy loaden sinners.  
This is the City of Refuge, and surest, Sanctuary, to which distressed souls have always fled, and found security when the b●ll●wes and the waves of temptation have beat upon them; here they have successfully cast the Anchor of their hopes; for The Mountaines shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the COVENANT of my peace be removed, saith the Lord that hath mercy on thee. Oh thou afflicted and tossed with tempests, and not comforted, I will, &c. Isai. 54.10, 11, 12. They onely know how much sweeter then the honey and the Honey-comb, the 
Gen. 33.9, 11. Esau looks upon his substance, and saith, {αβγδ}, I have much, or abundance. Jacob looks upon his portion in Jehovah,& saith, {αβγδ}, I have all things. Thus it should be Translated.  large contents of the Covenant of Grace are, who have tasted the grace of that Covenant.  
The spiritual sense which you have of these things, hath been so rightly exercised, that your experience exceeds all the Arguments of knowledge that I am able to administer. But this Covenant being our Grand Charter, and the great reason of our hopes for another life, I refer you to the perusal of the following Treatise, and shall in the mean time bespeak a blessing from Heaven upon your meditations in it.  
I Question not but still you pursue that thriving course in Religion, which many are wanting to themselves in; and that is to keep off from unedifying disputes and Questions, which have added nothing to Christianity, but discord, scruple, and a loss of the vitals of godliness, besides the expense of precious houres, which you have improved to more considerable advantages. You run well, let nothing hinder you.  
Hold fast that which you have wrought, that you may receive a full reward: Live as much as you can to the interests of another world; For the Land of IMMANUEL is an excellent soil, the purest air is above, where the Spirit breaths freely, and the soul enjoys a condition proportionable to itself, in as much as nothing can fit it, but that which bears some similitude to its being.  
Your warfare is not yet accomplished, as you must wrestle with God by prayers, so you must wrestle with principalities and powers 
{αβγδ} de supercoelestibus Eph 6.12. vide Mar. 10. 32 {αβγδ} mei causâ illius causa. vide Mat. 26.31. All ye shall be offended because of me. {αβγδ}.  ABOVE[ or because of] heavenly things: The nature of Satan is to tempt, and we have that in our natures fitted to comply with any temptation: Let him be conqueror, or conquered, he is restless: He may go away for a season, till God is pleased to let out his chain, and then he comes again. Be we faithful to the death, and there is a crown of life provided for us. Now the God of all grace, 
1 Pet. 5.10.  who hath called us into his eternal glory by Christ Jesus, after you have suffered a while, make you perfect, stablish, strengthen, settle you. So prays  
Your very much obliged Friend in the bonds of the Gospel. W. RETCHFORDE   

TO THE READER.  
IF either Author or Matter may tend to commend any Treatise, I might take occasion from both these respects to speak to the high commendation of all these three ensuing Treatises; the Authors of them being such as whose commendations are in the gates of all the daughters of Zion, and therefore need not Epistles of Commendation from any others. The Name of Mr. John Cotton( the Author of the two former) being like a precious Ointment powred forth; and although his blessed soul be now amid the spirits of just men made perfect in the heavenly Jerusalem that is above; yet his holy works and labours left behind him, do( and I trust ever will) speak to the Saints, to the Churches here below, both in the present and also future Generations yet unborn. Neither doth the other( viz. the third, that concerning the Power of Magistrates in matters of the first Table) seem to claim any lower descent, being indeed a Result of a meeting of divers rev●rend and godly Elders of several Churches in the Masathusets Plantation in New-England, An. 1646. where both the head and heart of the forenamed reverend and precious man was also present, amongst those approved workmen who need not to be ashamed.  
And as for the Matter which they do treat of, 'tis the establishment of Peace both spiritual, viz. of a believing soul with the Lord in the Covenant of Grace, as in the first Treatise: and ecclesiastical, viz. between the Brethren and Churches of the Presbyterian and congregational way, as in the second: and also political, viz. between Magistrates and people in point of power and Jurisdiction, about matters belonging to the first Table, as in the third Treatise. How well these things are here spoken unto, I shall willingly leave to the godly and learned Readers to judge.  
I shall only desire to give a brief account of the publishing of them to the world, that the Reader may undoubtedly assure himself that these are neither spurious Copies, nor surreptitiously put forth.  
The Treatise of the New Covenant having been taken from the Authors mouth in Preaching, was afterward presented unto him with desire of his perusal and emendation of it; which being done( and indeed the interlinings of his own hand do plainly testify his correcting of it) he delivered back, not long before his death, into the hands of a Gentleman,( one of the Church in Boston there) who coming over hither, and being about to return, left it with me to take order for the Printing of it.  
That of the Queries I had from the Reverend Author himself( my most Honoured friend) in a letter from him, with liberty( if it might be thought meet) of publishing of it: At my coming over from that Country( which was about a year before his death) he delivered unto me the same for substance, but in another Form, viz. in 12 Propositions, and therefore did then express his unwillingness to yield to the impression of them( being moved thereunto by a Reverend Elder then present with us) by reason( as he said) they were set down by way of Propositions; but afterward the Lord having directed him to mould them into another model( turning the twelve Propositions into eleven Queries) he was pleased to sand them over unto me as here they are presented. He was a man of peace, of a very sweet spirit, and had a special faculty of composing differences in the judgements of Brethren: and thus much I shall crave liberty to testify of him, that, besides the multiplicity of occasions which was constantly upon him, he was not without care about the Peace and welfare of the Churches abroad; and notwithstanding his so vast a distance in body from the Churches and Saints in his Native country, yet he had great thoughts of heart for the Division of his Brethren here, being seriously studious how to compose and heal their breaches: He hath sometimes said unto me being privately together, Brother I perceive there is a great gravamen which the one party is much offended at with the other, I pray let us study how we may ease and remove it. From that solicitous care it was that he drew up these 11 Queries, unto which( may it be without offence) I shall be bold to add one more to make up the number even and round, the which I do presume that our Reverend and honoured friend would not have been averse unto, had he been on earth, to have been consulted withall.  
The third and last Treatise, being The Result of a Synod at Cambridge( as 'tis styled by the Copy come to my hands) was lately sent over unto me from a Reverend Friend( one that was present at that Assembly) desiring me earnestly( intimating also that 'twas not his own desire only) to procure the Printing of it, as conceiving it might prove very useful for the present season.  
Now these three little Treatises being in mine hand( through providence) together, and each of them somewhat too small to put forth severally, I was the more willing( especially apprehending them not to be altogether heterogeniall) to join in one small Volume, and as they came from one and the same place, so to sand them forth as Companions together: and oh that the presence and blessing of the Spirit of Christ may go along with them, making them useful and profitable unto the Readers or Hearers of them!  
THO: ALLEN.   

BOOKS sold by John Allen at the Rising Sun in Pauls Church-yard.  

NOva Testament. Beza. fol.  
Doctor Holdsworths Works, complete. fol. 4o.  
Mr. Caryl's fifth volume, on Job. fol. 4o.  
Mr. Greenhil's second Voll: on Ezekiel. fol. 4o.  
Gospel-Liberty, by Mr. Cradock. fol. 4o.  
Mr. Lockiers Works. fol. 4o.  
Andrew's catechistical Doctrine. fol. 8o.  
Simpson of Justification. fol. fol. 8o.  
Ainsworth's Communion. fol. 8o.  
Ainsworth's Arrow against Idols fol. 8o.  
welsh Testament. fol. 8o.  
The Saints Desire, by Samuel Richardson. fol. 8o.  
Gaule of Witches. fol. 8o.    

The Contents of the Treatise concerning the Covenant.  

Doct. THat God in the Covenant gave himself to be a God unto Abraham and his seed, and received Abraham and his Seed to be his people, and took Christ to be the mediator and Surety of this Covenant between both. page. 4.  
In which are these 3 things.  
1 That God gave himself to Abraham to be a God to him and his Seed. page. 5.& 7.  
Here is considered,  
1 What 'tis for God to give himself to Abraham. page. 7.  
Viz. 1 The whole nature of God in his Persons and Attributes. page. 8.  
2 All the Ordinances, Creatures, and works of God. page. 10.  
2 The Order of Gods giving in the Covenant. page. 14.  
Viz. 1 God doth first give, and not the Creature. ibid.  
2 God also is the first thing that is given. ibid.  
3 The Manner of giving, viz. freely and for ever. page. 15.  
Obj. But the Lord required that he should give himself back again. Answered. page. 16.  
Obj. The Lord required him to circumcise his Seed, answered. page. 17.  
2 How the Lord doth take Abraham and his Seed to be his people. page. 5.& 19.  
By preparing them by a spirit of Bondage. page. 20.  
By preparing them by a spirit of Burning. page. 21.  
By taking possession of them by his spirit. page. 24.  
Which spirit doth Convince the soul of unbelief. page. 25.  
Which spirit doth Work Faith, and unites to Christ by some Promise of grace. page. 26.  
Qu. Whether may not true Faith be built on a Conditional Promise, answered. page. 29. see 56.  
From Union followeth Communion with Christ in all spiritual Blessings. page. 31.  
Viz. Relative, as Adoption ibid.  
Viz. Relative, as justification ibid.  
Viz. Positive, wrought in us, as Sanctification. page. 34.  
Viz. Positive, wrought in us, as Glorification. page. 35.  
● How the Lord did constitute Jesus Christ to be the mediator of the Coven: 7. page. 36.  
By receiving him, the Son of the Virgin Mary, to be one person with the second in the Trinity. ibid.  
By giving him to be a Covenant or a mediator of it,  
In filling him with all fullness, to be a King, Priest, and Prophet. page. 37.  
In his performing whatever is required on our parts. ibid.  
Use.  
1 It teacheth the difference between the Covenant of Works& of Grace. page. 39.  
1 In the one, all is given upon the condition of obedience; in the other not. ibid.  
2 The Covenant of Grace is built upon a free Promise of Grace, the other upon something else, as Ordinances, Duties, &c. page. 40.  
3 In the Continuance: the Benefits of the one( as Justification and Sanctification) do abide, the other not so. page. 42.  
Two sorts of Hypocrites have a kind of Sanctification.  
Viz Washed Swine, and Goates. page. 44.  
The Goates fall short of Sheep in two things. page. 45.  
1 Goats are Capricious, affecting eminency. ibid.  
2 They are Rankish, not having the sweetness of sheep. page. 47.  
4 In respect of the Mediator, both of the one and the other. ibid.  
2 It yieldeth an Argument against the Body of arminianism. page. 48.  
3 Gods people are to respect them that are under a Covenant of works, and not be hopeless of their Salvation. page. 49.  
4 It helps to clear sundry Questions about the Covenant. page. 51.  
1 Qu. What is the first Gift that ever the Lord giveth to the Elect? page. 52.  
Ans. He giveth Himself, and not saving Preparations first. ibid.  
2 Qu. Whether are the Blessings of the Covenant given before faith to apply them? page. 55.  
Ans. The Spirit is given to work faith. ibid.  
3 Qu. Whether the Promise wherein the Lord giveth himself, be absolute or conditional? page. 56.  
Ans. 'tis absolute. ibid.  
4 Qu. Whether a mans Union with Christ may be evidenced by his Sanctfication? Answered in four Propositions. page. 58.  
1 Propos. That a Sanctification which the terrors of the Law may produce, is no evidence of Union with Christ. ibid.  
Here three things are to be attended unto concerning Sanctification. page. 60.  
1 The Root from which it springeth. page. 61.  
2 The Rule by which 'tis guided. page. 67.  
3 The End at which it aimeth. page. 70.  
2 Propos. That true Sanctification is many times dark unto a Christian. page. 74.  
3 Propos. That true Sanctification is not discernible before Faith be discerned. page. 75.  
4 Propos. There is a real Difference between legal and Evangelicall Sanctification; and wherein it lieth. page. 77.  
5 Qu. Of what use are Promises( especially conditional) if not to bring us unto Christ? page. 86.  
Ans. There is a three fold use of them. 

1 Before Union with Christ, both for 

Doctrine. page. 87.  
Instruction. page. 88.  
Exhortation. page. 89.      
And a three-fold Effect also the Promises have before Union.  
Viz. Of Illumination. page. 90.  
Viz. Of Affection, to despise all other things. ibid  
Viz. Of Conviction, so as to leave without excuse. page. 91.  
2 In our Union with Christ. page. 92.  
3 After our Union with Christ, and that many ways. Viz.  
1 For Doctrine, that all treasures are in Christ. page. 96.  
2 For Instruction where to look for Qualifications. ibid.  
3 To stir up to Prayer. page. 97.  
4 To help to discern our spiritual estate. page. 98.  
5 To work the Qualifications and Conditions of the Promises in us. page. 100.  
6 To provoke to such Duties as to which blessings are promised. page. 101.  
7 To strengthen Faith. ibid.  
6 Qu. To what use then serveth the Law of God, which requireth such and such Conditions in us? Is not this to make it void unto Christians, as if they were not under the Law at all? page. 106.  
Ans. 'tis of special use both unto them that are carnal, either Elected, to make them see their sin. page. 108.  
Ans. 'tis of special use both unto them that are carnal, either Not Elected, to harden them. page. 111.  
Ans. 'tis of special use both unto them that are Both by their Obedience to it. page. 112.  
Ans. 'tis of special use both unto them that are Both by their Comfort in their ob: ib.  
spiritual; being under the Rule of ●● page. 114.   

And the effects of their subjection to it, are, 

1 They feel the Fatherly displeasure of God for their transgressing of it. page. 119.  
2 They believe Gods gracious acceptance of their Obedience unto it. page. 120.  
2 A Christian is not under the Law, i.e. under the Covenant of it; so as he is not to  
1 Look for life by his Obedience, nor to fear condemnation by the breach of it. page. 124.  
2 Seek for any blessing from his obedience, nor fear any curse from his disobedience. page. 128.    
3 Look for conjugal Comfort, from his Obedience page. 130.  
3 Look for conjugal Divorce, from his Disobedience page. 130.  
4 claim his right to any conditional Promise by his Obedience.  
Deny himself the Blessing of the Promise because of his disobedience. page. 132.  
Hence therefore 

1 Let none accuse the Doctrine of the Covenant, of antinomianism. page. 134  
2 The Servants of God may see how far they are freed from the Law. page. 136.  
3 Men may come to have some discerning of their spiritual states. page. 137.    
4 Gods people may learn how to build their Faith and Hope. page. 138.  
7 Qu. If God gives himself, and so if his Holy Spirit be in us, what need we Gifts or Grace to work by? page. 141.  
Ans. 1. We cannot see God without the s●me. page. 143.  
2 Thereby we are made fit Temples for the Holy Ghost. page. 145.  
Qu. But if there be Gifts of Holinesse in us, then what need the Holy Ghost to dwell in us? ibid.  
Ans. 1 To keep those gifts in us. page. 146.  
2 To act them in us. page. 147.  
3 To witness to us by them, to our comfort. ibid.  
Qu. How are we to employ the gifts of Sanctification in us? page. 150.  
Ans. 1 See that we receive them from Christ, and that Christ be all in all in them. ibid.  
2 Trust not on them. page. 152.  
Either for The performance of any duty. page. 153  
Either for Justification from them. page. 160.  
3 In point of witness, and how. page. 161.  
4 In point of rejoicing. page. 162.  
5 We are to grow up in them to perfection. page. 164.  
9 Qu. How doth God give himself to be a God Covenant with us? page. 170.  
Ans. 1 He gave his Son out of his bosom for our Redemption. page. 171.  
2 He giveth us unto Christ, and Christ unto us. page. 173.  
Qu. How doth the Father give, and call us to Christ? page. 174.  
Ans. By his 

Word.  
Spirit, ibid. 

Of Bondage. page. 175.  
Of Burning. page. 177.  
Of Adoption. page. 184.      
Hence we may learn to discern how we came to saving fellowship and union with Christ. page. 192.  
There are four sorts that fall short of this Union with Christ. ibid.  
Viz. Such as 

1 do bless themselves in regard of outward blessings. ibid.  
2 Find comfort in their Reformations, ibid.  
3 Rest in a Faith of their own making page. 193.  
4 wait upon Christ for Faith in their own strength. page. 195.     
FINIS.   

Some Faults to be Corrected by the Reader.  

In the first Treatise.  page.. Line.   1 16 red through. 11 25 red Eschol. 29 14 for penitent, red president. 31 2 blot out is it. 33 22 after us, make a period. 38 18 for persons, r. person. 43 26 r. their. 44 22 r. Hypocrites. 46 23 for recrive, r. receive. 48 1 for the, r. their. 49 21 for it is, r. is it not. 51 3 r. prefidence. 53 2 after Christ, make? 60 7 for attained, r. attended.     last line but one, r. no easy. 71   last line, in the marg. ●●r Answ. r. Quest. 77 2 for exposit, r. proposit. 133 10 after 9, 10. make) 150 10 in the marg. for Quest. 3. r. Quest. 8. 1●7 11 for a as, r. as a.  

In the second Treatis.  page.. Line.   8 18 for as, r. an. 14 23 for quickly, r. quietly. ●9 8 r. shall not he be bound 20 6 after abide make this point?  

In the third Treatise  page.. Line.   6   last line but one, make a period after allow. 10 27 r. find. 14   last line but one, for at, r. of. 20 16 for strained, r. restrained. 22 26 for and, r. an. 32 11 for speak, r. seek. 38 8 r. life, making wounds and marks. 52 2 after to, make a comma.   3, 4, 5 blot out all in the parenthesis. 55 3 for aris'd, r. arrived, 59 24 for for acts, r. of acts. 63 12 for non coactive, r. not coactiv●   

The NEW COVENANT, OR, A Treatise, unfolding the order and manner of the giving and receiving of the Covenant of Grace to the Elect.  
As also: showing the difference between the Legallist and the true Christian.  
Being the substance of sundry Sermons Preached by Mr COTTON At Boston in New-England, some years since, and corrected by his own hand, not long before his death.  
LONDON: Printed by M. S. for Francis Eglesfield,& John Allen, at the Marigold, and Rising Sun in St. Pauls Church-yard. 1654.   

The NEW COVENANT, OR, A Treatise, unfolding the order and manner of the giving and receiving of the Covenant of Grace to the ELECT.  ACTS 7.8. 
And he gave him the Covenant of Circumcision.  
THis blessed Servant of God, Steven, being called to account concerning what he had said touching Jesus Christ his destroying the Temple, it is the scope of his whole discourse throout this Chapter, to justify the doctrine that he had taught; that though Jesus of Nazareth should destroy that place, yet in so teaching he taught not blasphemy. And this he doth( in way of an holy H story or Narration) make evident in the first place from the sweet communion which their Fathers had with God, before either Temple or Tabernacle was built; and if so, then he would not have them look at it as unsafe for them, or as an utter ruin to Religion, if that both the Temple and the Ordinances of the Temple were destroyed in themselves, and fulfilled in him. And first, the passages of Abrahams communion with God, Steven doth relate and maintain, before any of Moses his customs were known.  
God did effectually call him, which call he did also obey( ver. 2, 3, 4.) though as yet he knew no Circumcision.  
God giveth him a trial of his faith, wherein he found Abrabam faithful, ver. 5, 6, 7. God promised to give him the Land of Canaan for a possession, but he gave him not a foots breadth. He promised to give it unto his seed, when as yet he had no Child: and when God gave him seed, yet they should sojourned in a strange Land, and be in bondage 400 years.  
God gave him the Covenant of Circumcision, in the words of the Text; and Abrabam in the strength of the blessing of God begat Isaac, and Circumcised him according to Gods direction, and all this before Moses gave any Ordinances unto them to keep, and before either Temple or Tabernacle was built. From hence we have heard, That the soul may have very spiritual and gracious communion with God, before it partake in Church-fellowship, or in any seal thereof; for Abrahams faith was thoroughly tried, before he had the seal of Church-Covenant given him. We heard also this propounded, which is the words of the Text, that God gave unto Abraham the Covenant of Circumcision; which Doctrine doth imply in it four principal parts, all of them serving to clear Stevens meaning, and to prove his scope.  
1 The Author and manner of dispensing it, God gave: so it was by gift.  
2 The Articles of it; and they are to be enquired into.  
3 The Confederates; and they are expressed, God on the one side, and Abraham and his seed on the other side.  
4 The seal of it, Circumcision, which was the seal of Church-Covenant.  
These four parts do yield unto us so many Notes. The first of them was formerly spoken unto in the last point formerly handled: Now for the second and third parts, to wit, the Articles of the Covenant, and the Confederates, we comprehend them both in this one Note.  
That in the Covenant which God made with Abraham, he gave himself to be a God to Abraham, and to his seed, and received Abraham and his seed to be a people unto himself: and the chiefest of this seed, the Lord Jesus Christ, he took to be the Mediator or Surety of this Covenant between th●m both.  
This is the sum of the Articles, and of the Confederates: What the A●●icles be, is not here mentioned, but Gen. 17.7. they be( for to speak of Circumcision before a Covenant, it is but a seal to a blank) where the Lord expresseth himself, thus saying, I will establish my Covenant between me, and thee, and thy seed after thee in their Generations, for an everlasting Covenant, to be a God unto thee, and unto thy seed after thee. As for other parts of the Covenant, they were more properly unto Abraham himself, as to be exceeding fruitful, to be the father of many Nations, those things were more peculiarly proper unto Abraham, though they have a moral and universal use and force in all the faithful, whom the Lord doth make fruitful, and giveth them a nail in his Tabernacle. In the Covenant these three things are implyed.  
1 God gave himself to be a God unto Abraham, and to his seed. This is such an Argument as the strength and wisdom of men and Angels cannot unfold: It is a catechism point, and by way of catechism to be opened( as the Lord hath revealed it) I mean, plainly and familiarly.  
2 God did receive Abraham and his seed to be his people, this is implied and necessary inferred by the Rule of Relatives; for if God do give himself to be a God unto Abraham, and to his seed, and doth not expressly prerequire it of Abraham and of his seed, that they should give up themselves to be his people; then it must of necessity follow, that the Lord will undertake to receive them to be a people unto himself, and prevent them in that grace, and so he will perform both his own part of the Covenant, and Abrahams part also; according to what we red, Deut. 7.6, 7, 8. when as they were in a Land of Idols, and the Lord lifted up his hand to have destroyed them there, yet he remembered and wrought for his own Name sake: so that though they were far off, yet the Lord( to make good his Covenant) brought them out of egypt, and so from one Covenant to another; by all which things it doth appear, that the Lord will keep our part of the Covenant also; and this is necessary implyed, in that he promiseth to be a God unto Abraham, and to his seed; and there is no exp●esse Restipulation pre-required on Abrahams part. We see this likewise held forth, Deut. 29.1.13. where the Lord entereth into another Covenant with them, in the Land of Moab, besides the Covenant which he made with them in Horeb, and in this Covenant he doth establish them to be a people unto himself, as well as give himself to them to be thrir God, ●ers. 13. and as God required it of them, to circumcise the outward man, even the foreskin of their Children, so he will also circumcise them, taking possession of them, and circunctsing their hearts, and taking away the stonynesse of them, and so fit them to be a Temple for himself to dwell in.  
3 The Lord in this Covenant taketh the chiefest of Abrahams seed, even the Lord Jesus Christ to be the Mediator and surety of the Covenant, and unto him do all the Promises belong: so the Apostle doth expound it, Gal. 3.16.— and so by him are all the Promises and blessings of the Covenant conveyed unto Abraham, and to his seed( his faithful seed) all the world over, and therefore he is called the Mediator of a better Covenant, Heb. 7.22. meaning of the Covenant of Grace, Heb. 8.6. These three things do contain the sum of the Covenant of Grace, and of the Gospel of Jesus Christ, and would therefore be plainly discovered unto Christians, as,  
1 What is the meaning of this, that God gave himself unto Abraham.  
2 How doth he take Abraham and his seed, and make them his people.  
3 How doth he take Jesus Christ and make him the Surety of the Covenant between them both; for the Covenant is established, and so is a sure, firm and everlasting Covenant. Now in this gift that God gave himself unto Abraham, observe three things.  

1 The Blessing given.  
2 The Order in which it was given.  
3 The Manner of giving it.   
In the Blessing given: When God doth by Covenant give himself to be a God, it doth imply two things.  
1 That God doth give himself, the Father, the Son, and the Holy Ghost, the whole Nature of God and all the Persons: the God-head, with all the Attributes of that Nature, and all the Offices of those persons; for it is not a confused God that vanisheth away in a general imagination, but God distinctly considered, in his Persons, Attributes, Properties, &c. Thus the Lord giveth himself to Abraham and to his seed, I will be a father unto you, 2. Cor. 6.18. and that is not spoken unto the Jews onely, but unto all the Israel of God: He giveth the Son also, Isa. 9.6. Joh. 3.16. And for the Holy Spirit, Jo. 16.7.13. Isa. 59.21. This is my Covenant with them saith the Lord, My Spirit that is upon thee, and my words that I have put into thy mouth shall not depart, &c. And this is it which the Apostle also saith, Gal. 4 6. Thus the Lord giveth himself unto his Servants from one Generation to another. If therefore the Lord, God the Father give himself, he will not be wanting to draw his people unto the Son, Jo. 6.44. and what is the chief business and work that the Son hath to do about us? No man can have fellowship with the Father, but he must have fellowship with Jesus Christ, so our Saviour himself saith, John 14.6. No man can come unto the Father, but by me: This therefore the Lord Jesus Christ will do for all the elect seed of Abraham, he will open their eyes to see, that the Father did not draw them to damnation or utter desolation( though at first that be their greatest fear) but unto salvation by him. This hath he promised to do, and if it be the work of the Spirit of God to establish us both in the Father and the Son, then will he convince the world of sin, of righteousness, and of judgement, John 16.8, to 11. and so will establish our hearts in the comforn of the Lord our God; and this is that which the Apostle prayeth for the Ephesians, Chap. 3.16. Hence it cometh to pass, that what the Lord would have us to do, he is present by his Spirit to teach us, and to strengthen us, and so to do it for us. All these things doth the Lord work for Abraham, and for his Elect seed: So that look what is meet for a Father to do, or for a Brother to do, or for the Spirit of God to do, that will the Lord do unto his elect ones; and so he giveth all his attributes, and they are even God himself; and therefore when Moses desired to see his glory, and he desired it from the grace that God had shewed him, Exod. 34.6. the Lord proclaimed his Name before him, Jehovah, Jehovah, strong, merciful, and gracious, &c. Thus doth the Lord give himself, and all the Persons in the God-head( as they are truly called) and Attributes, they are no more, nor no other then God himself.  
2 And as God himself is implyed; so when God is given by Covenant, all the Ordinances and Creatures, and works of God are given also, for so it was in all Covenants of old time; when Jehosaphat maketh a Covenant with Ahab King of Israel, 2 Kings 22.4. then I am as thou art, and my people as thy people, and my Horses as thy Horses, and all that he hath is for Ahabs service, as the King goeth, so goeth his strength; so thus it comes to pass, that if the Lord of hosts be for us, and give himself unto us, then also he gives unto us his eternal Election and Redemption, and whatsoever he hath wrought for the salvation of his Elect; He hath not so dealt with any Nation ( Psal. 147.20.) but only with the Israel of God, unto them hath he given his Laws and shewed them his judgements: And for his Creatures, they are all given to be for his People, to whom he hath given himself. If God be a God unto Abraham, then shall all Gods people be for him, Melchisedeck shall bless him, Aner, Eshcot, and Mature, shall be Confederates with him; the Sun, Moon, and Stars shall fight in their courses for the people of God; the Sea shall give way to pass through it on dry ground, What ailed you ye streams of Jordan to go back? Why, all the Creatures of God must stoop unto the people of God when he is in Covenant with them. This is that which the Lord promiseth unto his people, Hos. 2.18. to 22. when the Lord shall mary them to him in faithfulness; and 1 Cor. 3.22. This is the large gift of Gods Covenant. Nay, and which is wonderful and beyond all comprehension, when I say, all the Creatures and Ordinances of God are ours, the very expression of the phrase doth imply that the Lord giveth himself to be the staff and strength of them; so that you shall see the presence of God in them, he will not only give a man wife and children, and Ordinances, and providences, but he will be in all these, and bless his people in the enjoyment of them all, so as that they shall enjoy God in all. Psal. 16.5, 6. The Lord is the portion of mine inheritance. He saw the Lord in what he did enjoy, and when he had any thing it was in God,& when he wanted any thing it was supplied in him. The like did Jacob find, when his brother Esau came against him with 400 men, and the Lord turned him from the fierceness of his wrath; here was the Covenant of Abraham, the Lord gave him the mouth, and arms, and tears of his brother Esau: what saith Jacob to all this? Gen. 33.10. I have seen thy face as though I had seen the face of God. He saw the power and mercy of God in changing the countenance of his elder brother: and that is it which sweeteneth all that a man doth enjoy, the loving-kindnes of God in all, is the blessing of all; and this likewise doth Jacob aclowledge, Gen. 33.5. These are the Children which God hath graciously given thy Servant; and so he looked at them as Gods wives, and children, and servants, and cattle; and this is the very life of the Covenant of Grace, when as the Lord is wrapped up in all his blessings, when as he giveth himself, and in himself his Christ,& in Christ Peter and Paul and all things unto his Church, 1 Cor. 3.22, 23. Rom. 8.32. This is the main thing given, God himself, the God of the Covenant, his Persons, Nature, Ordinances, Providences, and now Abraham is made the Lord of the world: and so the Apostle doth interpret it, Rom. 4.13. the Promise that he should be heir of the world, &c. and this is that which Abraham did receive in receiving the Lord to be his God.  
2 In the Order of giving the Covenant, there is something to be observed.  
1 God giveth first, and not the Creature, it was not Abraham that gave unto God first, for which of all the Creatures shall offer a Covenant unto the Mighty God? Rom. 11.35. the Lord hath the pre-eminence in giving, for what should Abraham give unto God, if God give not something unto him first? He is the first giver.  
2 He is also the first thing in order that is given; for, doth he give the world first, or Ordinances first? or any other spiritual or temporal blessings first? No doubtless, the Lord is the first thing that he giveth by his Covenant, and with himself all things else also, Rom. 8.32. And there is the precedency of Jesus Christ, he is given, and in him all spiritual blessings, as the Apostle saith, Ephes. 1.3. and this for the order of Nature in giving the Covenant: not Obedience first, nor Faith first, nor any thing else first, but himself is Donum primum& primarium, and in him, all his goodness, Exod. 33.19.  
3 For the Manner of giving; in that he giveth himself, there is implyed both the freedom and eternity of the gift, firmness therefore and that unto eternity. In that he giveth himself, it must of necessity be done freely; for what can any Creature give to purchase God? If a man could give thousands of worlds they were not enough to purchase or redeem one soul; and if he had millions of worlds to give, what were they all to purchase so great a gift as God himself is? Therefore it must needs be of free gift, for the Creature can do nothing to prevent God. God indeed may give with a purpose to receive back again, as God doth require this of Abraham, that he should have no other Gods before him, &c. Gen. 17.1. But though Abraham shall perform this and all the Commandements in an Evangelicall manner, yet God himself doth undertake in this Covenant to be the Author and finisher of this his faith and obedience, Heb. 12.2. And this doth argue the marvellous freedom of the Covenant of Grace, for the Lord offereth it out of his grace without the foresight of faith or works, for he undertaketh to give both will and dead of his good pleasure, Phil. 2.13.  
But it may be said, Did not the Lord exact it that he should give himself back again? or else God would not give himself?  
Truly then the Covenant had not been of free Grace, but as you see sometimes great Princes will take in a Neighbour Nation into League with them, and not tell them of it: so doth the Lord deal with his Elect ones, otherwise he should not at all intend it, nor ever give himself unto us, for we are not able to give ourselves unto him, for if Abraham did give himself, it was because God did take him first, and therefore it is that the Apostle telleth us that the Lord took hold of Paul that he might take hold of the Lo d, Phil. 3.12. I follow after, if that I may &c Deut. 32.6. If we give up ourselves unto the Lord, it is because the Lord hath taken hold upon our hearts first.  
But doth not the Lord require of him to Circumcise his seed the eighth day?  
So he doth indeed, but the Lord giveth him that also: God the Father seeth it needful for the confirmation of their Faith, and their everlasting salvation, therefore he giveth him Circumcision, and giveth him the grace to circumcise his Children: I think indeed the Lord doth call for many things under a Covenant of Grace, but so as that the Lord  
1 Worketh those things in them out of Grace, not give Grace out of work●●  
2 He will have them know, that those things which they work are nothing without the working of his grace. It is true, Abraham may circumcise Isaac, but who shall circumcise the heart of Isaac? It is a small matter to circumcise the flesh: so it is a small matter for us to baptize with water▪ but who must wash us from our sins, save only the Lord our God? So that he doth secretly intimate, that what his poor servants do outwardly, he would do it in effect. The Children of Israel shall at the Lords Commandment march about the City of Jericho seven dayes together, and not speak a word, and hereby the walls of the City shall fall down flat: of what use were these weapons to such an end? what would the Lord show his people hereby? hereby he teacheth them to know by what ability and power to bring mighty things to pass, they shall do duties as the Lord commandeth them, but he himself shall breath in them to make them effectual: for though we do never so much, yet we cannot reach unto the accomplishment of any good thing. Not by might, nor by strength, but by my Spirit; The Lord therefore by his Spirit must work all our works for us. Here is the freeness of Gods Covenant, in that the Lord giveth himself first, Jer. 32 40. You may speak of Conditions in this kind, but the Lord doth undertake both for his own part and for our parts also: for as the Covenant is free, so the Lord will freely maintain and preserve all his Elect, and all from the immutable nature of God; it is not possible that God should lie, Mal. 3.6. Hence springeth our eternity& perseverance( Rom. 11.29.) Phil. 1.6. Though the sense of the Covenant doth require it of Abraham to give himself back again unto the Lord, though that be Abrahams duty, and the Lord doth intend it, yet his intendment is to imply, that he doth receive Abraham and his seed to be his people for ever. Josh. 24.3. Thus( mind ye) the Lord dealeth in the Coven: of Grace, he looketh towards those that look not towards him, as is held forth, Hos. 3.3. where the Lord biddeth the Prophet love a woman that was an adulteress, and say unto her, Thou shalt be for me, and I will be for thee; This is a branc● of the Covenant, when the Lord doth undertake to receive Abraham and his seed unto himself, his giving himself unto them doth breed a reciprocal returning of them unto him.  
Now it may be demanded, How did the Lord take Abraham and his seed to be his people?  
By a double Act, as  
1 Of Preparation, not on Abrahams part, or on his seeds part, but on his own part, the Lord prepared them.  
2 The Lord did invest him with the blessings of this Covenant.  
1 For Preparation, the Lord prepareth them by a double work of his Spirit, which are manifest in all the seed of Abraham, Elect of God.  
1 By a Spirit of Bondage, whereby he cutteth off the seed of Abraham from all worldly entanglements and delights; thus God took Abraham, and brought him from beyond the Flood, and so doth he take men off from their Countreys and Fathers houses, he separates them from all such things that he might draw them unto himself: Thus he dealt with the Children of Israel, and called them to be a singular people unto himself, and yet but in a Covenant of works, Deut. 7.6, 7, 8. Thus doth the Lord deal with all those whom he receiveth to be a people unto himself; and by th●s spirit of bondage he draweth them from all their sinful lusts and passions, so as that they can find no hope of mercy in any thing; and this is properly a Seal of the Covenant of works, as the Spirit of Adoption is a seal of the Covenant of Grace, Rom. 8.15. Now by this bondage the Lord first setteth home unto the Consciences of men the weight and danger of their sins, and it is the usual manner of God to give a Covenant of Grace by leading men first into a Covenant of work( as it is his constant manner to work by contrarie●) and so to thrust men out of doors that they may have fellowship with himself at length; I had a gracious father( will the poor soul say) ●●t now I may go and shake my ears like a poor wretch) for so indeed he is cast out of the Covenant and favour of God to his sense and feeling; but thus the Lord doth even shut him out of doors, that he may open to him another and a better way.  
2 The Lord also Prepareth his people by a Spirit of Burning, which upon a spirit of bondage he doth  shed abroad into the hearts of men: This we red of, Mal. 4.1. It is spoken of the Ministry of John the Baptist, which did burn like an oven against all the Scribes and Pharisees, and left them neither the root of Abrahams Covenant, nor the branch of their own good works: he cutteth them off from the Covenant of Abraham, Mat. 3.9. Think not to say that you have Abraham to be your father, &c. and so by cutting them off from the root, he leaveth them no ground to trust on. From their good works the Lord Jesus Christ also cutteth them off, Mat. 6.2.5.16. This was a Spirit of Burning, which the Lord conveyed by the M●nistry of Christ and of John Baptist, to burn up all the Hypocrites like stubble, and the beauty of their works was blasted by it; and this is Gods usual manner of dealing. Now there are many under a Spirit of bond●ge, that never came under a Spirit of burning; yet many under a Spirit of bondage do fear the Lord with some kind of reverence unto his ordinances; for as an Angel of God they received Paul, and yet, for many of them, they were but under the Law, and therefore the Apostle saith, He is afraid of them least he hath bestowed his labour in vain, Gal. 4.9, 10, 11. compared with ver. 21. where he saith, Tell me ye that desire to be under the Law, &c. A sign that this bondage under which they were, did not onely bind them under fear of wrath, but did bind them also to obey the Ordinances of God with some kind of devout reverence: Now you have many men that rest there, but when the Lord doth carry men further, then he sendeth a spirit of burning, thereby to blast all the fruits and branches of their righteousness, and to burn up all, that under a Covenant of works a man hath wrought; and this is that which the Prophet Esay speaketh of, Isa. 4.4. that the Lord will purge away the filth of the daughter of Sion with a spirit of judgement and of burning. The one is a spirit of sanctification, and the other is a consuming fire, which forceeth them not to build any comfort upon any works that they have done. This may Hypocrites reach unto in their judgements, so as that they may be convinced, that they have neither root within them, nor branch growing upon them, and yet in the mean while they may not come unto a Spirit of Adoption, but hereby also the Lord useth to prepare his people. Some blese themselves in worldly courses, and never come unto a spirit of bondage: some do find comfort in their performances, and never saw the vanity of their own righteousness, but there are those whom the Lord doth carry further unto a spirit of burning, even unto a sensible feeling of Gods wrath burning against whatsoever is as stubble(& such is a mans own gifts, and parts, and worth) so that now the poor soul findeth that he hath no root of any good Covenant, but seeth it to be an outward face of the Covenant that he doth rest upon; and now he seeth no green branch of righteousness remaining, but all is blasted and broken in pieces, according to what the Prophet Esay saith, Chap. 40. 6, 7. and so the Lord cometh to leave a man neither root nor branch, for by a spirit of bondage the Lord blasteth all flesh: but when it cometh unto the goodliness of flesh, that is consumed by a Spirit of burning.  
2 As God thus prepareth us for himself, so he doth give himself unto us, and taketh possession of us by his blessed Spirit. The Father giveth himself and his Son by his blessed Spirit( for the Spirit it is by which he doth visit the hearts of his people) and this is the main blessing of the Covenant of Grace. For the better cleared of it, this may be demanded.  
How doth the Lord give himself unto his people, and his people back again to receive him?  
They being thus prepared, the Spirit of God taketh up his seat in the soul by making it a Temple unto himself, in the name of the Father and of the Son, and so are they made an habitation of God through the Spirit, Eph. 2.22. Gal. 4.6. And because ye are Sons, &c. where he speaketh not of Sons by actual regeneration, but by Gods eternal counsel. The same Spirit is also called the Comforter, whom Jesus Christ hath promised to sand, John 16.7, 8, 9. If I depart, I will sand you the Comforter, and when he is come, he will reprove the world of sin, of righteousness, and of judgement.: Of sin because they believe not in me. This the holy ghost convinceth men of, to be the greatest misery of the soul, that they have not believed upon Jesus Christ. And look as a Talent of gold or some weighty mettall falling into a vessel of water, dasheth out all that is in the vessel to make room for itself: So the Lord Jesus Christ coming into the soul, dasheth out all watery confidences, and maketh room for himself, so as that you may say the eternal God is there; and in very dead, because the heart of man is not onely like unto water, but is hard and stony, therefore the Spirit of God cometh like fire, and melteth the iron ston of the heart, and softeneth it into flesh, that now the soul is utterly at a loss not onely in regard of his sins, but in regard of his best works also, and is most of all convinced of his unbelief. Now the Holy Spirit of God being thus  shed abroad into the heart, at the very first entrance of it into the soul, as it doth chiefly convince the soul of Unbelief, so  
2 The same Spirit worketh faith in the soul to yield himself unto the Lord, and the soul being emptied of himself, now the Holy Ghost hath infused Faith to receive the Lord Jesus Christ; and this is a true saving work though the soul thinketh itself in a very sad condition, that he should so long live without believing in Jesus Christ. But he is clearly convinced what his case is, and how vain his best works are; and he lieth under this work not onely in his judgement, but in his heart; he now freely submitteth unto the will of God. So that the Spirit of God becometh unto the soul, not onely as a Spirit of burning to consume all that is like stubble, but doth also melt the iron-stone of the heart, and softeneth it into flesh, that the word may take deep impression in it: Now there is room for Jesus Christ, now faith is wrought there, and now a soul can pled with God by faith in prayer; he seeth there is no former Covenant that he can pled, nor any righteousness of his own, but such as Hypocrites will quarrel for, and rise up to maintain, as they did against John Baptist, pleading their Covenant and their righteousness; with these things a poor soul is not satisfied, but unto you that fear my name shall the Sun of righteousness arise with healing in his wings, &c. Mal. 4.2. Herein is implyed such a reverend fear that dare not disaffect this kind of yeeldingnesse to the Son. In the old Testament it is called Fear, in the new Testament it is more generally called Faith; yet the Apostle saith, Rom. 11.20. Be not high-minded, but fear, whereby he provoketh them to live by Faith; and indeed it is that, whereby the soul doth yield unto the Lord: and this is indeed our effectual Calling; the Spirit of God taking possession in our hearts, and working this faith in us, whereby we submit unto the Lord. This is that faith in Jesus Christ that maketh us one with Christ, for our effectual calling bringeth us to be one with him, 1 Cor. 1.9. God is faithful by whom ye are called into the fellowship of his Son Jesus Christ. This fellowship or communion standeth in two things.  
1 In the Unity of the Spirit, 1 Cor. 6.17.  
2 In the receiving of Faith on our parts: so that by believing( which is the first thing we do) we yield unto the first work of God; when this stronger man cometh, we yield up all our armor to him, and herein standeth our coming on to be in Christ and in God the Father, by this Spirit of God that taketh possession of the heart, and hath not only burnt up root and branch of our legal righteousness, but hath also melted us unto a soft frame to yield up ourselves unto the Lord, and now we are fit for any duty, the Lord having possessed us with his powerful presence, and this is true spiritual Union between the Lord& our soul●. By this faith the Creature doth yield up itself unto the Lord, which is also the work of the grace of God in us, having brought us unto holy union with himself: Now this faith thus wrought in our effectual calling, is not built upon any conditional Promise( I mean upon any Promise made to any gracious Condition penitent in us) nor can it be built upon any, but upon the Absolute free Promise unto the soul, according to what we red, Isa. 43.32. to 2●. Thou hast not called upon me O Jacob, but thou hast been weary of me O Israel, thou hast not brought me the small cattle, &c. 
See Calvin l. 3. justis. c. 2. s. 29.  In all which we see the absolute freeness of the grace of God. So Ezek. 36.26.  
But you will say, Though some may be converted by such an absolute Promise, yet some mans faith may be built upon a conditional Promise, unto a gracious condition.  
I pray you consider it: If it be a condition, it is to some good Qualification or other, some good work or other of the Spirit of God in the heart of a Christian: Was this work wrought before Conversion or after? Every Christian knoweth, that all works wrought before Conversion are but dross and dung, to apply Promises to such works, were indeed to build upon a sandy foundation. What say you then to works after Conversion? All works after Conversion are fruits of Faith, and if they proceed from faith, then faith went before, then a mans faith was not built upon a conditional promise, how is it possible that it should, when as all works after Conversion are fruits of faith, or else they are no true sanctification, then faith went before in order of Nature, and so was not built upon works, but works upon it. And therefore all our best Divines do carry it thus; That faith closeth with Christ upon a Promise of free grace, 
Justit. l. 3. c. 2. s. 29.  otherwise( as saith Calvin) my faith would always be trembling and wavering as my works be. Upon a Promise of free grace therefore my faith is built, as upon the Promise of God in Christ reconciling the world unto himself, 2 Cor. 5.18, 19. The word is it may be spoken outwardly unto all Christians, but if God do set it home particularly unto any soul, that man receives this gift of God,& it is made his own: first he believeth this Promise of free grace, and then afterward come other Promises that do bear witness unto the right application of that Promise unto the soul: but I am first buil● upon a Promise of free-grace, or else there is no true closing with Jesus Christ. Well then, being thus united unto Christ, from this Union with Christ, do flow all other blessings and benefits of the Covenant of grace; and from hence springeth Communion with Christ in all spiritual blessings that the Lord hath wrought for us in him, and they are, two of them Relative blessings, as they are called by Divines, and two of them Positive blessings: The two former are laid up in Gods own hand, and are not created in us as the other two are.  
1 For the Relative blessings, they are  

1 Adoption.  
2 Justification.   
And they spring immediately ( simul& semel) from the former Union with Christ, for as soon as ever the spirit of God is in our hearts, and hath wrought faith, that we do not spurne against Jesus Ch●ist, now is the D●vine nature of Chr●st in us, and we are now become the Sons of God as Christ himself is.  
Look as in a mans first natural conception, as soon as ever Adam doth live, there is an heir of Adam, even so soon as the soul liveth: So it is in this new spiritual birth, as soon as the Holy Ghost cometh and hath wrought this faith, now is the seed of God in us, and the life of Christ, and the Spirit of God, and now are we the Sons of God, Jo. 1.12. Immediately upon this Union with Christ we are Sons by Adoption, and as we are Adopted, so likewise our sins are now imputed unto Christ, and his righteousness unto us, and so our persons are justified. For how and when was Adams sin imputed unto us? Psa. 51.5. Behold I was shapen in iniquity, &c. so soon as ever there was life, it was the life of Adam, now the imputation of Adams sin falleth immediately upon the soul. So when we do receive Christ by this liv ng faith, having the life of Christ in us, we have the righteousness of Christ also imputed to us: for what doth the Child in the womb, though it doth neither good nor evil, but is merely passive, yet sinful it is, and a Child of Adam. So also in this our Regeneration, the soul acteth not, but onely receiveth Christ by that faith which the Lord hath wrought in it, whereby also it is made capable of the privilege of Adoption, and so the Lord accounteth us his Children, and imputeth the righteousness of his Son unto us, whereby we are justified. These things do dwell in Gods bosom, and the meaning of them is afterward revealed unto the soul, but communicated they are, both that of Adoption, and this of Justification, by the gift of faith wrought in us. But we are still upon the first work of Conversion, wherein a Christian is onely passive and receptive, and truly it must needs be so in the first work of God upon us.  
2 Now for the Positive blessings that are wrought in us, they are:  

1 Sanctification.  
2 Glorification.   
When we are called, then are we sanctified, then are we glorified, 1 Cor. 1.2. As in our natural conception, as soon as ever the Child liveth, Adams sin is first imputed, and then there is a proneness in it to carry it captive unto sin, and to make it backward unto any goodness: so when the life of Christ is dispensed unto the soul, now the Lord cometh to convey with it Justification, and in it pardon of sin, and then there is a proneness in a justified person to be lively in duty. If we live in the Spirit, let us also walk in the Spirit, and by faith our hearts come to be purified, Acts 15.9. and the same Spirit quickeneth us unto holy duties; so that we live, yet not we, but Christ liveth in us, yea the Spirit sanctifying draweth us into an holy Confederacy to serve God in family, Church,& Common-wealth; and this sanctification groweth and increaseth more and more; for as corruption of Nature springeth from the imputation of Adams unrighteousness, so doth sanctification spring from the imputation of Christs righteousness and thence floweth a proneness unto that which is good, and a backwardness unto that which is evil; this is Sanctification.  
The other Positive gift is Glorification, which we red of, Rom. 8.30. This the Apostle Peter mentioneth, 1 Pet. 5.10. as that whereunto we are called,— and in truth he hath begun the work from the time that he first began to call and sanctify us, 2 Tim. 1.9. From the very first time that God worketh upon the soul graciously, there is a glorious work in that soul, and others may see it though himself seeth nothing that he hath received.  
Thus we see the second branch of the Doctrine opened, how the Lord doth receive Abraham and his seed unto himself, preparing them by a spirit of bondage and of burning, and then savingly by the inhabitation of the blessed Spirit, the same Spirit begetting Faith, we are alive in Jesus Christ, and so come to be adopted and justified in him. Afterwards the same Faith which at first onely receiveth Adoption and Justification, doth now begin to stir a little, and to breath forth into gracious desires and some holy mourning, and beginneth now to put forth such works as the Holy Ghost carrieth the soul an end in, working all our works in us and for us.  
Now for the third and last part of the Doctrine, the Lord took the chiefest of Abrahams seed to be the Mediator of this Covenant, unto whom all the Promises were made, Gal. 3.16.  
If the Lord gave him to be Mediator, how did he constitute him so to be?  
By a double Act;  
First, by receiving Jesus Christ the Son of the Virgin Mary, to be one person with the second in Trinity, hereby laying a ground of a firm Mediation between God and us: for now cometh Jesus Christ to be of Gods Nature, and therefore he willbe faithful unto God, and of our nature, and therefore he will be compassionate towards us. And here is the Root of all the life and power of this M●diation, to wit, this personal Union between Jesus Christ and the Father, which maketh up a firm and everlasting communion between God himself, and Jesus Christ.  
Secondly, by Gods giving him to be a Covenant, Isa. 42.6. I will give thee for a Covenant of the people, &c. That is, to be a Mediator of this Covenant.  
1 To receive from God all the Offices and gracious gifts, whatsoever is requisite to a King, Priest, and Prophet, all things he receiveth from the hand of the Father, Col. 1.19. For it pleased the Father that in him should all fullness dwell, thus he becometh a plentiful Redeemer: And as the Lord gave him to be a Covenant, so he giveth him also to work all things needful for our Redemption: partly by his Passion, and obedience unto the death of the across, and partly by fulfilling the whole Law, all righteousness for us. The Lord Jesus Christ did fully accomplish whatsoever was requisite for him to accomplish in his own Person.  
2 He doth perform all things needful for the Application of this redemption unto our souls; and to this end, he it is that sheddeth abroad his Spirit into our hearts, John 15.26.& 16.7. and when this blessed Spirit cometh, he applieth unto the soul all the gracious redemption of Jesus Christ, by giving him and all the fruits of his redemption, and by working all those blessed works that the soul● of his people come to be partakers of; and so performeth all those Conditions that are required on our parts: If it be needful for us to have faith, he will work it in us: If it be needful for us to live a life of Faith, he will help us so to live, for it is not of ourselves, it is the gift of God, Ephes. 2.9. Thus hath the Lord made him a complete mediator of this holy Covenant, and whatsoever we receive, we receive it from him; for unto him first as the head of the Church are all blessings given, and unto us all Promises in him are Yea and in him Amen, 2 Cor. 1.20. for though Christ be not a sinner in his own persons, yet in respect of his Members, he is many times lost in them, though not in himself; and poor in them, though not in himself; for us therefore he receiveth the Promises of God, and that is the great security of them, that they are laid up safe in him, and belong unto us if we have Union with the head; and in him we perform whatsoever God requireth, whether we Pray, or Preach, or hear, we do all in the Name of Christ, going forth in his strength and power, Col. 3.17. Thus is the Lord Jesus Christ a firm Surety of the better Covenant, established upon better Promises, Heb. 8.6.  
In the first place, This may teach us a broad difference between the Covenant of works and the Covenant of Grace.  
In the Covenant of works, the Lord offereth himself as a Father, his Son as a Redeemer, his Spirit as a Sanctifier, but this upon a condition of works, Thou shalt have no other Gods but me; and If they shall keep his laws and obey his voice, then they shall be a peculiar treasure unto him above all people, Exod. 19.5, 6. This also they undertake to do, Deut. 5.27. All that the Lord our God shall speak unto thee, we will hear it and do it; But O that there were such an heart in them, vers. 29. When they rebelled, he did not pardon them graciously; but the Angel whom he sendeth with them he biddeth them beware of him, and obey his voice and provoke him not, For he will not pardon your Transgressions for my Name is in him; In the Covenant of Grace he will, but not in this; here is indeed a conditional Redeemer and Saviour, and so it is expressed, Isa. 63 8, 9, 10.— with many of them God was not well pleased, almost with none of them, but overthrew them in the wilderness. Thus in the Covenant of works all is given upon condition of obedience.  
2 The Lord giving Himself, his Son, his Spirit upon condition, though it be but to works, yet he is pleased to receive them into some kind of relative Union, expressed Jer. 32.32. Which my Covenant they broke, although I was an husband unto them. He was married unto them in Church Covenant, this was some kind of Union, he was their God and they were his peculiar people, and yet the Lord cast ●hem off( a Generation of his wrath) from this Marriage Covenant between them and him: from this Union there springeth a kind of Faith, by which the soul cleaveth unto the Lord in some measure, else there could not be this marriage union; and this faith is that which you red Psal. 106.12, 13. They believed his words, they sang his praise, &c. So also Exod. 14.31. it is said, They believed the Lord and his servant Moses. This is that faith which men may receive, and yet may Apostate from it, spoken of, Heb. 6.3. to 6. and Luk. 8.13. but all that faith was never grounded upon any free promise of grace, but all was built upon Ordinances and Duties, and upon no higher ground. In the 2 Chron. 13.8. to 12. marvelously strong are the expressions of Abijah when Jeroboam came against him, You think to withstand the kingdom of the Lord in the hand of David, &c. Where we see what faith he did express, and hereupon( vers. 18.) The Children of Israel were brought under, and the Children of Judah prevailed; and yet this Kings heart was not perfect with the Lord his God, 2 Kings 15.3. and yet( mind you) a strong confidence he had that the Lord was with him, and that he would be present with his own Ordinances; there was faith built upon fellowship with Ordinances, like unto that Faith in the Scripture before alleged, Luke 8.13. Men are affencted with the word, and believe and find comfort, and all this springeth from that Relative Communion which they have with the Lord, they find refreshing in their way and work, and many times take it for the very seal of the Spirit of God. All which may and oftentimes is found in Hypocrites; but here's the difference, in a Covenant of works God giveth himself Conditionally; in that of grace, Absolutely; in both he maketh a Covenant, in the one of Grace, the other of works, in which the voice of the Lord is, If you be true and faithful to me, then I will not remove you, and in this covenant i● Faith found, whereby they lay hold upon the head of the Sacrifice, but not on Christ: it is onely built upon such changes as they find in themselves, and will in the end vanish utterly away.  
3 There is a difference also that springeth from the fruits of these two Covenants i● their continuance; for tho in the Covenant of works there be a semblance of Justification and Adoption, and a kind of Sanctification, yet they endure but for a season, and therefore he calleth them Lo-ammi, for ye are not my people, and Lo-ruhamah, for I will no more have mercy, though sometimes they were his people, and he then had mercy on them: They may also have pardon of sin, that is forbearance of punishment for a season, Psal. 78.37, 38, Being full of compassion he forgave their iniquity, and destroyed them not, yet they were such who●e heart was not upright with him, neither were they steadfast in his Covenant. This is plainly held forth in the Parable, Matth. 18.23. to the end. When the Servant had not wherewith to pay his Lord, he fell down and worshipped him, saying, Lord have patience with me and I will pay thee all, his Lord was moved with compassion and loosed him& forgave him the debt, but when he had not like compassion on his fellow-servant, then his Lord was wrath and charged all his iniquities upon him, and cast him into pri●on, until he should pay all that was due to him. So that the Pardon is not everlasting, but onely respite from outward punishment, and from inward pangs of Conscience many times, and this they take for pardon of sin, and acceptance with Je●us Christ, when indeed they are deluded. So likewise ther Sanctification is but for a moment, they come at last to tread under foot the blood of the Covenant wherewith they were sanctified, Heb. 10.29. for Christ was but a conditional Redeemer unto them; they had onely gifts of Tongues, and utterance, and wisdom, and discerning of spirits, and a common Faith; which things are not that Sanctification which is a fruit of saving Faith, but onely such gifts as do sanctify them unto the work of the Ministry perhaps, or Magistracy, and fit them for household Government, or the like; and so much Positive work there is in them as doth make them in some measure fit for the work or service they are called unto.  
For a little more explaining of this, Is it the same with that Sanctification which is in Gods Children? God forbid. All the men in the world are divided into two ranks, Godly or Ungodly, Righteous or Wicked; of wicked men two sorts, some are notoriously wicked, others are Hypocrites: Of Hypocrites two sorts( and you shall find them in the Church of God) some are washed Swine, others are Goats.  
1 The Swine are those of whom our Saviour Christ saith, That they return unto their wallowing in the mire; like unto these are such men who at the hearing of some Sermon have been stomach sick of their sins, and have rejected their wicked courses, but yet the swines heart remaineth in them, as a Swine when he cometh where the puddle is, will readily lie down in it: so will these men wallow in the puddle of uncleanness when their conscience is not pricked for the present: But these are a grosser kind of Hypocrites.  
2 There is another sort that go far beyond these, and they are Goats, so called, Matth. 25.32, 33. and these are clean Beasts such as chew the cudd, meditate upon Ordinances, and they divide the hoof, they live both in a general and particular calling, and will not be idle; they are also fit for sacrifice; what then is wanting? Truly they are not sheep all this while, they are but Goats, yet a Goat doth loathe that which a Swine will readily break into; but where then do they fall short of the nature of sheep? A difference there is, which standeth principally in these particulars.  
1 The Goat is of a Capricious nature, and affecteth Eminency, his gate also is stately, Prov. 30.30. Agur reckoneth the He-goat among the 4 things that are comely in going: And they are full of Ambition, they cannot abide swamps and holes, but will be climbing upon the tops of mountains; there is not that plain lowly sheepish frame that attendeth unto the voice of the shepherd, to be lead up and down in fresh pastures: they attend upon their ends, and will outshoot God in his own bow, and therefore when they have done many things for Christ, he will say unto them, Depart from me, ye workers of iniquity. More Eminency they did affect, then they were guided unto. Thus it was with Jehu, who in his zeal for God thought to promote himself, and herein he will not be persuaded of his sin, and therefore going into crooked ways, he cometh at length to cleave unto the sins of Jeroboam the Son of Nebat, who made Israel to sin; yet notwithstanding, you may rec●ive a Goat into Church-fellowship for all his capricious nature, and he will be a clean creature, and of much good use. The five foolish Mat. 25.2. were all of them Virgins, all of them abhorring Idolatry, and all go forth to meet the bridegroom, and yet they are foolish and never shall you make them wise, to be all for Christ, onely hearing and obeying his voice.  
2 They are of a Rankish nature all of them, specially the old Goats will have an unsavoury relish, far from that pleasant sweetness that is in a sheep; and herein Hypocrites are greatly different from the sheep of Christ, as the Prophet speaketh, Ezek. 34.21. and they mar the Pastures with their feet, and will be at length mudling the faire waters of the Sanctuary also; and in your best sanctification they fall far short of a sheep-like frame of spirit, diligently to hear the voice of the shepherd, this will not be found in the sanctification of the best Hypocrite under Heaven, they may go far and yet fall away, and this is no Arminianism, but if you search the Scriptures diligently, you will find these things to be true.  
4 There is a fourth difference between the Covenant of works and of grace, in respect of the Mediator, Gal. 3.19. The Law was given and ordained by Angels in the hand of a mediator. Moses was a mediator according to the works, and this our Saviour telleth the Jews, John 5.45. You have one that accuseth you, even Moses in whom ye trust: And as for Jesus Christ, if he be given to be their Redeemer, it is but according to their works, if they shall obey his voice, but if they shall sin against him, he will overthrow them body and soul into the nethermost Hell. But now in the Covenant of Grace, Jesus Christ hath Obtained a more excellent Ministry, to be the Mediator of a better Covenant, established upon better Promises, Heb. 8.6. Thus we see in this first Use, the difference between the Covenant of works, and the Covenant of Grace.  
I might also here( in the 2d place) from hence gather an Argument against the whole body of Arminianism, for they look at no gift of God, but merely upon the faith or works of the Creature foreseen: If God speak of Election or any other gift of his grace, they tell you it is of Faith foreseen: but we see how contrary, it is unto this truth of God, for he giveth himself first in order of nature, before he giveth any thing else accompanying Salvation. He gave us Christ in his eternal Counsel before Election, and so doth he also in our effectual Calling; not any Grace before Christ, or power to choose whether we will have him or not have him: but he is God, and first giveth himself, and with him faith, and so worketh our wills unto himself; not otherwise, leaving it unto us to choose whether we will have him to be our God or no. Many things in Popery and arminianism come to be confuted from hence, and both are utterly rooted out; for in truth they hold forth no more but a Covenant of works: And if we will not grant faith to be the cause of all the blessed gifts of God, they will take it marvelously unkindly, but they were as good deliver unto us another Gospel; for it is not of Grace, that Faith is given us?  
This may also teach the people of God, to bear a gracious respect unto those that are under a Covenant of works, and not forthwith to condemn them, as if there were no hope of their Salvation: For God doth not call any into fellowship with himself in a Covenant of Grace, but ordinarily he first bringeth them into a Covenant of works, and casteth them out of doors by a spirit of bondage and of burning, and then bringeth them in by the true door, and Jesus Christ is that door, Joh. 10.9. Though the Children of the faithful be born under the outward dispensation of the Covenant of Grace, yet if they be not of the Elect seed, they will choose life by their works, and so fall under the Covenant of works, Gal. 4.24. to 30. So will Professors also, Gal. 4.21. yea, the Elect themselves, before their effectual Calling, will seek life by their works. Hence those that are under a Covenant of works may belong unto the Lord as well as myself, pray for them therefore. Paul was under a Covenant of works, Steven prayeth for him, and as most conceive, that Prayer was effectual unto his Conversion, and Paul was as dear unto the Lord in his eternal purpose, as Steven himself was: And thus Paul himself speaketh of Onesimus, He therefore departed for a season that he might be received for ever: So may we say of men under a Covenant of works, the Lord may bring any of them home unto himself by dashing all his works in pieces, and showing him the presidence of his Spirit, though the Lord hath melted him formerly in his Prayers, and Preachings, and Hearing, and Sacraments, by a Spirit of burning; yet the Lord will discover that he is but hardened by it into another lump of pride against the Lord his God: And the Lord will also pluck away the cawl from their hearts, and then they will have none in Heaven but Christ, nor in the earth in comparison of him, and then the Holy Ghost convinceth them of this sin above all their other sins, that they have not believed on Jesus Christ. do not therefore censure any such, as to say there is no likelihood that they should have fellowship with Christ, for if the Lord make them to fall down before him, and to yield up their spirits unto the Lord in holy reverence and fear, these have now received some secret smoking affections( besides a Spirit of burning) which the Lord will not quench.  
It may serve in the next place to clear up our judgements in sundry passages that do concern the Covenant of Grace, by Answers unto these 6 Questions following.  
What is the first gift that ever the Lord giveth unto his Elect?  
First of all he giveth himself, the Father, and the Son, and the Holy Spirit; this is the foundation, and if you shall lay saving Qualifications in the foundation before these, the foundation will lie uneasily, and the spirit of a true Christian shall not lie long in peace, Christ must therefore be first, and with him Faith to receive him; first he will make a Covenant with us, and put his holy Spirit within us, and he cometh in with Faith and Fear that we never may depart from him: He giveth us his Son, and all things else in him, he giveth us in him pardon of sins in our Justification, and in him some d●grees of glory also, and in him right unto all the Promises of the Covenant; no other foundation but him. Take him fi●st, for he is the fi●st thing given: He taketh us by giving us Faith, and we take him by exercising our Faith on him.  
But whether doth not the Lord give us some saving Preparations before Jesus Christ, for there be those that are gracious Saints, that have conceived that there are some gracious Qualifications, which the Lord giveth to prepare for Jesus Christ.  
There be saving graces, which do sanctify us unto God our Father: but whether they do make way for Jesus Christ, there proveth a difference: but you may discern the truth of the point. If the Lord do give any saving Qualification before Christ, then the soul may be in a state of Salvation before Christ, and that would be prejudicial unto the grace and truth of Christ; for if there be no name given under Heaven whereby we must be saved, but onely Jesus Christ, nor his name, but in a way of fellowship with him; then it will unavoidably follow, that whatsoever saving work there be in the soul, it is not there before Christ be there; it is true, John Baptist was sent to subdue all flesh by a spirit of burning, which burneth up the Covenant of Abraham, I mean their carnal confidence in it, and all their fruits of righteousness; here were indeed preparations for Christ, but these were not saving, they were still Children of wrath, Ye Serpents, ye Generation of Vipers notwithstanding all this; John did indeed dispense poverty of Spirit, and yet though they had received the Holy Ghost, they were not sensible of it, yet the poverty of spirit was there, unto which the Promise was made, but then Jesus Christ was there also, whether they knew it or knew it not, that is not greatly material in this Argument. But if the kingdom of Heaven was there, Jesus Christ was there first, otherwise it will prove dishonourable unto the name of Christ. Indeed there is a saving preparation before consolation in Christ, and the manifestation of our gracious union with him; but for our first union, there are no steps unto the Altar, Exod. 20. last. But Christ doth prepare his Tabernacle for himself to dwell in.  
This is in the first place for Instruction concerning what is the first gift, which the Lord giveth unto the soul, before any work or Promise; he giveth saving communion in spiritual union with his Son; this standeth firm from the Tenor of the Covenant, and the nature of it, to my best understanding, and therewith giveth us Faith, and all other saving Qualifications and Conditions, as it is held forth in the Scriptures of God.  
In what order the Lord giveth the Covenant and the blessings of it, whether Faith before them, or those blessings before faith be able to apply them?  
He doth give himself in working Faith, before Faith can be there, and therefore it is the fruit of the Spirit that Faith is wrought in the soul, and this Faith doth receive the presence of the Lord Jesus Christ himself by his Spirit, and it doth also receive Adoption and Justification: but to be able actually to apply it, our first birth will not bear it: for a man is as passive in his Regeneration, as in his first generation, onely the Lord giveth us his Spirit that doth unite us unto Christ, which is received by Faith, together with Adoption and Justification. And yet by the Act of believing we are justified also, Gal. 2.26. that is, manifested to be justified in our own consciences.  
Whether do we receive the Lord Jesus Christ in an Absolute or in a conditional Promise?  
We know the Lord can convey himself in an Evangelicall Commandement, as well as in a Promise, as we find it, Isa. 41.14. fear thou not worm Jacob, I will help thee, &c. He can also convey himself in a threatening to the devil, as unto our first Parents he did convey himself, wraping up a Promise in it, as Gen. 3.15. from whence the Lord gave them to suck a sweet and comfortable Promise of his free grace: And when the like is conveyed in a Commandment, the Lord undertaketh to work that which he so commandeth.  
But now it is questioned, Whether the Promise, wherein the Lord giveth himself, be Absolute or conditional? Faith to receive Christ is ever upon an Absolute Promise, if you will say it is a Promise to a Condition, what kind of condition was it? there is no Condition before Faith, but a conditon of misery, a lost condition, or if a gracious Condition, it is a Condition subsequent, not prae existent, no Condition before it, whereby a man can close with Jesus Christ: and if it was a Condition after Faith, unto which the Promise was made, then faith was there before, and whatsoever followeth Conversion, is no ground of Faith, but a fruit and effect of it; therefore I say our first coming on to Christ cannot be upon a conditional but upon an Absolute Promise.  
And if ever the Lord minister comfort unto any man, true comfort upon good grounds is ever built upon a Promise of free grace. If the witness be unto Justification received, it is true indeed, a gracious Qualification, and a Promise to it, may give good Evidence of it a posteriore. And so for Sanctification, if the Lord come to bear witness unto a mans Sanctification, then he doth it from some work or other of his grace in him, as unto Abraham, Gen. 22.12.  
There is a fourth Question which is as a further branch of this fourth Use, which I would not speak to, but that I might through the good hand of God, the better clear things, that we may not stumble in our expressions in any conference about the Covenant of Grace and works.  
Now forasmuch as you hear of a Sanctification under a Covenant of works, it doth imply that there is a Sanctification that is but transitory, and not everlasting, nor immortal: Whether then may a man evidence his Union with Christ, by his Sanctification?  
I answer in four Propositions, that I might not leave any occasion of scruple or difference about what is held forth in our Congregation, as being that which doth yield as much Agitation as any other Doctrine that is taught among us, let me therefore shortly and plainly discover it, and let it be so far received, as we see the life, and presence, and truth of the Spirit of God revealing the doctrine of free Grace, according to the Scriptures.  
That a Sanctification, which the terrors of the Law may produce( that is to say, such a Sanctification as may be found in a Covenant of works) is no evidence or witness of our union with Christ. And I suppose there is no difference there; but though there be no difference in mens judgements in this, yet it is an easy thing for Christians to abuse their Evidence upon this very ground, and as much upon this ground as upon any: For when Christians come to be really wrought upon, and find themselves discouraged from sin, and so reform their lives and give up themselves to obey the word, and find comfort therein( and great consolation many times) in such a case as this, Christians do much differ upon the point; yet I do not know any of all the Teachers in the Country, that withdraw their consents from this doctrine, that such Sanctification, as is wrought in Hypocrites, though it may reach to great improvements, yet it is no evidence of Justification at all. And it hath been handled in another Congregation, and I think not without weight of truth; that to distinguish in men between that Sanctification which floweth from the Law, and that which is of the Gospel, is a matter so narrow, that the Angels in Heaven have much ado to discern who differ: a work fitter for Angels to cut the scantling in it, then for the Ministers of the Gospel, though indeed there be great difference of the one from the other. Now though this do not tend to heal any difference in judgement, yet it is useful to heal a mispri●ion o● sanctification that may be sound in all Hypocrites of this Country, and elsewhere.  
Three things are to be attained unto in all sanctification.  

1 From what Root it springeth.  
2 By what Rule it i● guided.  
3 At what End it aimeth.   
And commonly under one or other of these three, are put all the differences between the one sanctification and the other.  
I speak it that it may be preached, and( God is my witness) not to unsettle the well-ground●d comfort of any soul; but if any have built upon an unsafe ground, or have built Hay or stubble, better it is to know it at first, whilst there is hope in Israel, than when it is too late.  
In those three things formerly mentioned, are all the differences between the sanctification of Hypocrites, and of the Children of God, and they go so close together, that you will say it is an easy matter to discern justification by sanctification.  
1 For the Root of it, the soul having fellowship with Christ, the Holy Ghost cometh into the soul,& worketh Faith in Jesus Christ, and this is the root of all Christian sanctification, Ezek. 36.27. and for Faith, it is that which purifieth the heart, Acts 15.9.& without faith it is impossible to please God, Heb. 11.6. So that Faith must concur unto the rootednesse of our sanctification in Christ: And the Apostle doth attribute both these Roots unto both sorts: Unto those Christians that shall afterwards fall away to sin the sin against the Holy Ghost, Heb. 6. They have tasted of the heavenly gift, and were made partakers of the Holy Ghost, that heavenly Gift was Faith, which the Apostle reckoneth chiefly among the Principles of Christian Religion, vers. 1. A taste they had both of Faith and the Holy Ghost, yet from both these they fall away.  
You know what was said of Saul, 1 Sam. 10.10. The Spirit of God came upon him, and so did it likewise upon Judas and Demas, acting them mightily in their Administrations; and as they were thus carried along by the Spirit, so likewise the spirit of bondage will marvelously prevail with the Sons of men to draw them on to strong works of Reformation, from whence they reap no small Consolation, but think and say( as Abijah did) that the Lord is with them whilst they are with him: And as sometimes David said of himself, I believed, therefore I spake, so the Israelites also ( Psal. 106.12.) believed and sang the praises of the Lord upon the read sea shore, and yet were they but an hypocritical Generation; and if Hypocrites may work Miracles in the name of Christ( as they did, and expostulate with Christ about it, Mat. 7.22.) then may a temporary Faith work ordinary works in Christianity also: and therefore you shall red( Mat. 13.22.) that there is no fault found with the thorny soil for their want of root, or depth of earth, for the want of both which the stony soil was taxed; but look as it is with the branches of a Vine, what depth of earth the roote hath, they have, it being grafted into the Vine, though they be but branches of the wild Olive, and will bring forth but wild fruit; for though the branch of the wild Olive be grafted into the fat Olive, and may flourish there, yet will it bring forth his own fruit, but in the roote you will find no difference. And yet there is a difference, but it is very hard to be discerned.  
Yes( you will say) there is a plain difference, for an hypocrite is ever full of himself, but a true Christian doth all in faith, he seeketh God daily, and waiteth upon God daily, and these are not the ways of hypocrites.  
Consider( I pray you) what the Word of the Lord holdeth forth as the Roote of this sanctification, and I will go no further than express Scriptures. Isa. 58.2. They seek me daily; and this is spoken of hypocritical Israelites, and for waiting, we often hear it spoken of the five foolish Virgins, that they all went out to meet the bridegroom, Mat. 25.1. though while they tarried long, they all slumbered and slept, and so did the wise Virgins also; and for more particular application of God unto themselves, we find that also Hos. 8.2. Israel shall cry unto me, My God, we know thee; and yet this Israel( in the same Scripture) had transgressed the Covenant, and cast off the thing that is good. And for a further Act of faith, which is a staying a mans self upon God, what saith the Text, Isa. 48.2. They stay themselves upon the God of Israel; and these were obstinate sinners, and th●●r neck as an iron sinew, and their b●ow ●●●rasse: there was not truth and up●ightnesse; True it was not, but how shall we know the difference? Truly it is hard to perceive when men differ, and therefore it is not an easy matter to make such use of Sanctification, as by it to bear witness unto Justification: and it will be a very hard case and much more difficult, when men cannot feel the presence of spiritual gifts, but want spiritual light: and when they do find faith in themselves, they do find it in hypocrites also, even in hypocrites also, even faith to seek the Lord,& faith to wait upon him, and faith to apply him, saying, My God, and faith to stay upon the God of Israel; and yet these men do vanish away in hypocrisy; this hypocrites may do; seeing therefore what easiness of error may befall Christians, whether this or that grace be of the right stamp or no, it will behove Christians to be wary, for even Eagle-eyed Christians will have much ado so to discern of sanctification in themselves, before they see their justification, as to cut off all hypocrites from having the like in them, for the sanctified frame of Gods children, and that which seemeth to be like it in hypocrites, both of them spring from the holy Ghost, and both from faith: but now the Spirit of God hath further work in his own people, beyond what he worketh upon others, though he melteth both, yet hypocrites are melted as iron, which will return again to his former hardness, but his own people are melted into flesh, which will never return to his hardness more, neither can they rest in any measure of softness unto which they have attained, but still are carried toward Jesus Christ: so that the one is a temporary faith, and the other persevereth; though both work in the name of Christ, yet this difference will be found between them, not only when hypocrites come to be blasted, but even in the midst of their profession: As for the faith of the gospel of Jesus Christ, it is never prefident of its own power, but his strength lieth out of himself in Christ; whereas hypocrites and legal Christians are confident of their faith, that they can make use of it unto such and such ends, they think they need no more but look up to Christ, and their work is at an end; and such strength they find in themselves, as that they do not fear, but that they shall carry an end all their work to Gods glory and their own: whereas the strongest faith even of the Thessalonians( whose faith was such, as none of all the Churches went before them) if it be not supplied and strengthened, they know,& the Apostle Paul knoweth that it will warp& shrink. This may we see by comparing, 1 Thes. 1.3. with Chap. 3.2, 10. And the faithful people of God, Isa. 26.12. aclowledge Him to work all their works for them. And therefore as there is a real difference in the presence of the Spirit; so also in the work of faith in hypocrites, and the children of God, for the one putteth confiden●● in himself in the gift received, and the other in Jehovah. This is the first difference of Sanctification.  
2. There is Difference also in the Rule whereby they are guided, though both seek to the word of God& take delight in that, insomuch as you shall not be able to difference them there, yet a great difference there is in the apprehension of the word: the one is so confident of the comfort that he hath in the word, and he will be ready to take it ill at Gods hand, if he find not acceptance before him: Now the other see the need they have of the Lord to maintain their comfort for them. This manner of affection we find in David, when the Lord had brought him and his people into a sweet frame and temper of spirit to offer willingly towards the building of the Temple; what saith David now? Doth he think this to be enough? No, no, but he prayeth to the Lord, 1 Chron. 29.18. O Lord God of Abraham, isaac, and Israel our fathers keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee. Thus is he sensible that these comforts would soon fail them,& they should again wax barren and uncomfortable. And here is the nature of true Consolation in Christ, to look up unto the Lord to preserve and maintain it, and to ●● i● still drawn nearer& nearer to Christ. But now though bo●● attend unto the Word, as their Rule of Sanctification, if you take it in the way, in which the one and the other hold it forth, yet there is a great difference. Psal. 119 6. Then shall I not be ashamed, &c. Here is a Rule; what, may not hypocrites walk according to this rule? Truly they profess no less, and they think it enough, if they have but a Rule in their eye, and therfore under a spirit of bondage they are confident and say. Whatsoever the Lord commandeth us, we will hear it and do it, D ut. 5.27. And what saith Balaam; Though Balaack would give me an house full of silver and gold, I cannot go b●yond the Commandement of the Lord, Numb. 22.18. and yet he loved the wages of iniquity; and indeed those that undertake so much in their own strength, they come afterward to be weary of the Lord, and weary of his Commandements: as Amos 8.5. and they say at last, It is in vain to serve God, and what pr●fit is it that we have kept his ordinances? Mal. 3.14. These are but like washed swine, that will crop grass for a while in a faire Pasture, but if you keep them long there, they will not delight in such manner of feeding, but will rather choose to go into the mire; but as for goats they will delight in the Commandments of the Lord, Isa. 58.2. It is not a very hard thing unto them, nor grievous for them to keep solemn fasting dayes together, they come willingly, they delight to come, therefore the difference will be hardly discovered, and unless you be a Christian of a very clear discerning, you will not find the difference.  
But an hypocrite will not delight in all Gods Commandments; if you take Herod, he will delight in John Baptist's preaching, and reform many things, but if it come to his not having his brother Philip's wife, then put John into prison, and in the matter of Herodias off with John's head.  
Wee see what hypocrites profess, Deut. 5.27. Whatsoever the Lord commandeth us, we will hear it and do it: But you will say not always. It is true, a difference in time will grow; but while they hold forth universal obedience, where will the difference be discerned? Discerned it will be when the Lord leadeth them forth with workers of iniquity, but many times they may be led on to their death before they be discovered. And therefore what will the servants of God say? I have seen hypocrites( to outward view) well rooted,& more comfortable than I myself; and for zeal and love, the Galathians would have plucked out their eyes to have done Paul good; they thought themselves blessed in his Ministry, blessed souls, they took themselves to be: Whereas the dear servants of God have much ado to see so much goodness in themselves, as upon that ground to fasten any evidence of their blessedness, because hypocrites will go cheek by jowl along with them.  
But you will say an hypocrite cannot aim at God as his last end, but will out-shoot God in his own bow, and at the highest he seeketh no more than his own salvation, without respect unto the glory of God in it.  
It is true and in time will appear that every hypocrite thinketh to outreach God in all the gifts that he hath 
3. the end.  received; but in the mean while it is much that an hypocrite will do, and so much that a poor Christian will be put to much exercise to find a difference between himself and him. Jehu did not only think that he had zeal for the Lord, as he said, Come see my zeal for the Lord of hosts; but good Jonadab did likewise so persuade himself, and therefore did readily join with him in his reformation: and when he proclaimed a sacrifice for Baal, he thought that Jehu would not pollute himself in the Temple of Baal. Thus therefore sometimes it cometh to pass, because that an hypocrite may for a long time find all his own ends attained in seeking the glory of God, as Jehu did: but in conclusion, when a man and his own glory must part, then either he must hold to his own honour, or he must neglect it& keep him close to the honour of God: but in the mean time what can I tell, will an honest soul say, but that I may shake hands with, and bid farewell unto Gods glory, when his and mine lie at stake together?  
But may not a man perceive a plain difference when it cometh to persecution.  
No: Persecution will not clear the difference, for though the stony ground indeed fell off upon point of persecution, yet the thorny soil did not so: many Papists have died for their Religion, and how much more then may some hypocrites do it, yea, even give his body to be burned, and yet want Jesus Christ, and everlasting salvation by him? 1 Cor. 13.3. Now when a poor Christian cometh, and seeth how much such an one doth magnify God, both in doing and suffering, and yet falleth away, it maketh him conclude, surely I also at the length shall turn away from the Lord. So that whether you look at the Root, or Rule, or Scope and Bent of holiness, an hypocrite will carry all things in so faire a way, that you shall hardly discover him to his very death, and when a Christian comes to measure his own sanctification by this mans, he will verily think the one to be as light as the other, and unless it be one that hath his wits well exercised, ma●●; ellous much ado he hath to clear himself in such a po●● a● this. There be that think there is no reality in hypocritical sanctification, but certainly it is a real work, and not a mere counterfeit of spiritual gifts. There are indeed some that do merely pretend it, and do but outwardly make faire weather in their profession, but believe it, it is not so in all hypocrites: there is a real work in some. Heb. 6.4, 5. They are enlightened and have tasted, &c. which things are real and not imaginary, God casting in their own ends, and their own glory in their way, the servants of God have given them the right hand of fellowship, and so long they have held out, that it was never known when they did Apostate: yea, and so glorious may this sanctification be, that it may dazzle the eyes of the best of Gods children,& especially of poor Christians, and most of all discourage when they are seen to fall away. This very point hath been one principal Root of arminianism, as another i●, that men receive Christ by their own Free will: they are able to prove that there is not onely a pretence in hypocrites, but real work, and so indeed the Scripture doth call it, sanctification, Heb. 10.29. Now hereupon they do believe that the very best of the servants of God may depart from and forsake their justifying faith; but therein they show the bleat of a goat, and in so saying they condemn the generation of the righteous: it is true, that the best of their Arminian righteousness may die, for they have known no more but the way of works. Thus much for the first Proposition.  
That, true Christian sanctification, which is a work of faith, is many times dark to a sincere Christian. It is generally granted to be so in the first conversion, and in time of temptation and desertion, as also when a man looketh at his justification, and at the glory of God; Woe is me, for I am unclean( saith the Prophet Isaiah) at such a time: there is so much power of flesh, even in spiritual Christians, specially in young Christians, so much power in their lusts and in their passions, as will put their best friends to a stand what to think of them, and much more themselves, when as they come to be pressed with the power of their corruptions, specially when they compare with such hypocrites as run away with more freedom of spirit than themselves; for sometimes their corruptions do less appear, and they are more free from temptations, and not exposed to such sinful courses, which sometimes true hearted Christians are subject unto. So a poor Christian is discouraged,& an hypocrite emboldened, seeing himself more sanctified than the other in view.  
That, true sanctification of a sincere Christian is not discerned by him, nor is indeed discernible, until he first discern his justifying faith. A double ground of it,& so leave it to your christian disquisition and search; they are both taken from the necessity of faith, both to the acceptance of a mans person and work: there is a necessity of the activenes of faith in a mans sanctification; The Lord had respect to Abel, and to his offering, Gen. 4.4. A mans person must first be accepted, otherwise all his work will not go beyond the work of a legal Christian; and without faith it is impossible to please God; no acceptance therefore without faith. It is also necessary to the performance of all spiritual duties; for all sanctification is from that faith which Christ doth convey into the soul: Now if the just man live by his faith, whether it be the life of sanctification, or consolation, then no Christian can discern his santification to be lively, but he must discern his faith living in it, he must see his faith deriving strength and grace and life from Christ, or else he cannot approve his sanctification to be the sanctification of the gospel; for as there can be no true sanctification unless there be faith, whereby the person is accepted, and whereby life is received to act in all sanctification; so there can be no knowledge of sanctification, but there must be knowledge of faith, whereby a mans person is accepted,& whereby strength is conveyed to sanctification: for if a poor soul be doubtful of his acceptance with the Lord, he is where he was, notwithstanding his sanctification, and wanteth comfort, for this doubt remaineth, whether he be accepted or no, which( until the Lord do manifest a mans faith unto him by the revelation of the holy Ghost) he is still at a loss in it; for though true sanctification be an evidence of ● mans justification, yet itself must be first evident. Thus we see by this third ●●●position, that a further light is required to the light of sanctification.  
Notwithstanding this near resemblance between legal and evangelicall holiness, yet there is a real difference between them, and such a difference as is discernible to Christians, whose wits are exercised in the ways of the Spirit, and in the word of God, and is discerned by the revelation or manifestation of the Spirit of God, both of the state and work● of good Christians; and that ordinarily also: for I would not count it extraordinary, being that which the Lord by his Spirit doth usually reveal unto his people. A real difference there is both in the Roote and in the Rule, and in the Scope which they aim at, and so it will appear to be at the last day. Math. 25.23 Depart from me( saith Christ) you workers of iniquity, I never knew you; though they came and  told him that they wrought by faith in him: indeed they stood in some relation to him, but not as members to the head, onely as branches to the vine, which may be cut off, and yet the vine not maimed; but if the members should be cut off any one from another, then is the body maimed, but Christ will not suffer his body to be maimed: but take you never so many branches from the vine, and it is not maimed, but will bring forth more: if therefore there be no more fellowship between Christ& a Christian, than between the branches and the vine, you may take them away and yet not hurt the vine. But wherein should this relation stand? It is very hard to conceive, insomuch that those, who have been most exact and diligent to inquire into it, have professed that it is Angels work; very hard it is so to distinguish them from Gods own children, so as not to discomfort poor christians, nor to embolden hypocrites. Wee must be tender therefore, that the least of Gods children may not want their bread: better leave 99 sheep, than that one poor stray sheep should not be sought after; and better an 100 hypocrites perish, than that one poor Christian should want his portion: and yet it is not meet that hypocrites should allow themselves in the estate and fellowship of the Saints, and yet always bless themselves in their carnal condition. If you shall ask a difference in the Root, both of them are partakers of the Holy Ghost; Hypocrites may have a taste, and a poor Christian will fear that his best fellowship with Christ is but a taste, and that manifold experience maketh good. Wherein then lieth the difference? Doth the Spirit of God leave the heart of an Hypocrite stony and unmelted? It is so indeed with the stony, but not with the thorny soil; for the hearts of some Hypocrites are melted, as iron stones, they may come to melt about their own estates, through fear, and so all those melt that want not depth of earth, as the thorny soil did not; but mind you, they will grow hard again, as iron or led will do after it is melted. Now look at the Spirit of God when he cometh to work effectually, and he doth not onely melt the heart, but taketh away the heart of ston, and giveth an heart of fl●sh; for it is not enough to break a ston, it will be a ston though it be broken; but when the Lord changeth it into flesh, then it will be hard no more: But though a man may have many temptations, yet the lord will keep his heart soft for ever. And this is that which I do believe touching the witness of Sanctification unto Justification.  
You see what works of God are found in Hypocrites, and therefore what dangerous deceits we are subject unto, if God be not more merciful.  
again, you see what state Christians are brought unto, when their Conversion and Faith is wrought in them, and how it is not grounded upon the sight of their sanctification, but it revealed in an Absolute Promise of free grace, and so is the soul built up in the Assurance of its good estate, and groweth faithful through Christ, and not in Hypocrisy: This is the true rest of the soul when it groweth up in a ●●●ly Faith in Jesus Christ, and yet 〈◇〉 not in this, that it is sanctifi●●●●●● doth look principally after Je●●● Christ, and blesseth God for san●●●fication, making use of it for those 〈◇〉 for which God hath given it, but dares not rest in it as the ground of his blessedness. This is the first difference between Hypocrites and Gods own Servants in the root, though both may work in the name of Christ, yet, as the one is temporary, and the other persevereth, so this difference you shall find between common and sincere Christians, and that not onely when legal Christians are blasted of God, but even then when they do most flourish in their profession. The true Faith of the Gospel of Christ is never prefident of his own strength( though they that have it sometimes be, as Peter, Mat. 26.33, 35.) but it is out of himself in Christ, whereas the legal Christian is confident of his Faith, that he can make use of it to these and these ends which are before him, he thinketh there is no more needful, but to look up unto Christ, and so his work is done: whereas take you the strongest Faith of the Thessalonians, who were grown to such height, that none of the Churches were before them, yet the Apostle doth not think their Faith strong enough, but prayeth for supply of something lacking in their Faith, otherwise when it is at the best, it will warp: whereas one that hath but a temporary Faith, is confident in the strength of that faith, insomuch that it doth not fear, but to carry an end his profession in a safe course to Gods glory and his own. Thus we see there is a real difference between the presence and work of the Spirit in an Hypocrite, and in a Child of God. In particular, we see there is a difference in the Faith which is given to both of them; the one hath confidence in himself, the other in Jehovah, Isa. 26.12, 13. This is the first difference in the root of their profession.  
2 There is Difference also in the Rule by which they walk, though both seek to the word, and delight in that, you shall not difference them there, yet this difference you shall find in their apprehensions; the one is confident of his comfort that he hath in the word, the other seeth need that the Lord should maintain his comfort for him, 1 Chron. 29.18. David prayeth thus, &c. as being sensible that this their comfortable frame of spirit would soon fail them, and they would quickly grow liftlesse unto such spiritual works as then they had been about; and this is the nature of true Consolation in Christ, it maketh a man to have recours unto the Author of it to preserve it. Now though both attend unto the word, yet here they differ, the one hath enough if he can see the Rule, like to the Israelites, Deut. 5.27. they have enough if they have the rule, but a true Christian, attending rightly unto his rule, findeth it far off from him to walk according to it, unless the Lord be pleased so to set it home unto him, as that by his power he may be carried an end in obedience unto it: for though he know and see his Rule, yet he wanteth help to rule his heart according to his rule; otherwise though the rule be streight, yet his walking will be crooked, as a child will writ crooked, though his line be streight: So a Christian man is sensible how his feet and hands will shake when he cometh to walk or do any thing according to a rule; therefore he doth wholly look unto Christ, as being sensible of his own inability, unless he find help and strength from him.  
3 There is difference also in the scope and End which they aim at; though both aim at the glory of God, yet both cannot attain unto this, to make the glory of God their last end, but the one of these do secretly wind about to his own glory in the end, as Jehu doth, 2 Kings 10.16. Come see my zeal that I have for the Lord, but he bringeth about his own glory by it: and here is the main deceit of the work, he seeketh the glory of God in himself, and in his own hand, whereas the principal care of Gods own people, is and ought to be the glory of God in Jesus Christ. But the Hypocrite his chief care is to have it seen that God is glorified by his hand, Come see the zeal that I have.  
You will say, Is it not a great glory unto God to be glorified by my hand?  
Yes, but there is a great deceit in it, for many a man will work much, so far as his own glory is wrapped up in his actions, and like it well so long as God may be glorified in him. But all this while he wanteth those single affections after the glory of God, though in the hand of another.  
But how then should a man seek to promote the glory of God? If it be the glory of God in the face of Jesus Christ, that a man seeketh after, he will then rejoice as much that God may be glorified by his brother, as by himself; and that's the spirit of a true Israelite indeed: So that the Name of Christ be magnified, it's no matter by whom, I therein do rejoice, yea and will rejoice, saith the blessed Apostle, Phil. 1.18. If any man therefore aimeth at Gods glory, then onely when it may be an honour to him in his profession, no thank to him for that; much close work may be found, so long as both are carried an end together: But if when I hear that my Brother glorifieth God, I could have wished that such a thing had been done or spoken by me,& it is the worse, because it is not done by my hands: if that which is the rich goodness to my Brother, be not also my rejoicing, it is because of the core of Hypocrisy in my heart.  
Thus have we seen particularly the difference between legal and Evangelicall holinesse.  
We proceed still in the fourth Use, to a fifth Question.  
If Jesus Christ be the first gift that is given to the Children of God, before he giveth right unto Promises, or to me to challenge Promises, yea, before he giveth me any other gifts of his saving Grace: then any soul may ask this Question.  
Of what use are Promises, if it be not to bring me to Christ? yea especially to what end are conditional Promises made( that is to say, Promises to such and such Qualifications) if I may not take a Promise in one hand, and a Qualification in the other hand, and bring them both to God, and lay hold upon Christ with both hands, in the strength of this Promise made to this Qualification? Thus ariseth the Question, if God give Jesus Christ first, before any other blessing, as we red before, to Abraham and to his seed were the Promises made( he meaneth unto Christ) and all the Promises are in him Yea, and in him Amen: No having of Promises then before Christ. To what purpose are they given, if not to bring me unto Christ? It is a point needful to be known, because we red Promises in Scripture daily, and certainly great use is to be made of them; and if we shall make no other use of them, but to bring us unto Christ, and God hath not sanctified them to that end, then we shall take them all in vain, and the Name of God that is called upon them.  
There is a three-fold use of Promises in Scripture.  

1 Before our Union with Christ.  
2 In Union with him.  
3 After Union with him.   
1 Before our union with Christ there is a three-fold use of Promises.  
1 They are of use for Doctrine, to teach all the people of God, what great and glorious things are laid up in Christ Jesus, even the unsearchable riches of Christ, Eph. 3.8. and this all the Promises of God do hold forth. If the Lord Promise to be your Father, your Husband, your shepherd, your Head, your Root, if he Promise to be any other blessing in the world to you, what ever Promise you red or hear, the Lord sheweth you the unsearchable riches of Christ and that is no vain use of Promises, for a man to know by them the great good things that are treasured up in Jesus Christ by the Father; therefore they are called great and precious Promises, 2 Pet. 1.4. why so? because they declare the great and precious privileges and blessings in Jesus Christ: therefore it is that the Lord will have all his people to look at him in his word and Promises, and to know what great good he hath in store for all them that trust in him, and seek after him in Jesus Christ. Thus all the Promises of Grace declare his excellency: as Cant. 5.10. So do all the Promises declare him to be a plentiful Saviour, and a mighty Redeemer of all his people.  
2 As they are of use for Doctrine, so for Instruction: It is good to know them, but Instruction is a further thing, and distinct from Doctrine, 2 Tim. 3.16. By Instruction men are taught not only what to know, but what to do; to know and see whither they should resort for the enjoyment of all those precious blessings that God hath laid up in Jesus Christ; and this is a precious use of the Promises, that by them the soul should be thus instructed whither to go for life and salvation, Isa. 45.22. Look unto me and be you saved, all the ends of the earth. Here is a direction to me before I know whither to look, I do not onely see great things, and so vanish away, but I am directed to look and be saved; thus are we taught of God likewise by his blessed Apostle, Acts 2.38, 39. Repent and be baptized, &c. for the Promise is unto you, &c. Thus we are taught by the Promises whither to look for life and salvation.  
3 The Promises serve also for Exhortation, as the Scripture last alleged holdeth forth: For so many blessings as you see propounded in the Promises, so many invitations are there to provoke mens souls to come unto Christ; as old Jacob sometimes provoked his Sons, Gen. 42.1, 2. so saith the Lord to the Sons of men in his Promises, Why stand ye gazing in the want of this and that blessing? Is there not pardon of sin, and all manner of blessings in Jesus Christ? Thus is the soul exhorted, not onely to look for mercy, but not to rest till he may enjoy it. Though it be not the Promises that can by their own power carry men an end, yet this is the end to which God giveth them, to stir up the Sons of men, not to rest in beholding the good things in the Promises, but to exhort them to provoke themselves and one another, to look after the Lord; thus did the Apostle Peter exhort the Jews, and testified to them of the free grace of God in his Promises, Acts 2.40. and indeed the Promises are strong grounds of Exhortation to stir up the spirits of all Gods people to look to Jesus Christ, and to come unto him in whom such abundance of rich grace is laid up. Thus do the Promises of God furnish both Ministers and people, with Doctrine, with Instruction, with Exhortation, in their kinds.  
Now there is a three-fold effect that they have in some of all sorts, good and bad, that live in the bosom of the Church.  
1 They have a power of illumination; they will enlighten the minds even of Hypocrites, and men endued with no more than common gifts, as well as the people of God; of such the Apostle speaketh, Heb. 6.4. who were once enlighted, &c. and had tasted of the good word of God; An Hypocrite may have such a taste of Christ in the Promises, and be  
2 So affencted with it, that he despiseth all other things in comparison of it; so as that he cometh to resolve for his part never to foregoe him; and hath so much confidence in God, that he saith with Haman, Whom will the King delight to honour more than myself? and this illumination he taketh to be a strong and effectual Conversion unto the Lord.  
3 The Promises have a work of conviction, if any man refuse or despise them, they leave him unexcusable, Pro. 1.24, 25, 26, &c. Thus is their blood justly upon their own head, that refuse and despise the Promises, and they aggravate their condemnation another day; and to this end the Apostle maketh use of a precious Promise of God, Acts 13.38, 39, 40, 41. A strange application of such a gracious Promise; a sign, there is a power in the Promises, even unto this end.  
Thus we see there is a marvellous gracious use of Promises before Union with Christ; as to help Ministers and people with matter of Doctrine and Instruction, and Exhortation; as also to awaken men unto Illumination, and Affection, and Conviction, and to seal them up unto everlasting destruction, if they turn their back● upon them.  
2 As the Promises are of use before our Union with Christ, so In our union with him they are of great use; for when the Lord giveth himself to the soul, he doth it in a Promise; he cometh unto the soul, riding( as it were) upon the Chariot of a Promise, and begetteth Faith back again in the soul by the Promise, whereby we receive Jesus Christ; though before him we can have no Promise, yet in a Promise we do receive him. This is the very first stroke of closing with Christ, he giveth himself, and we take him as he offereth himself, even in an absolute Promise; such a like dispensation of himself we red of, Acts 3.25, 26. where Christ is offered in an Absolute Promise of free grace, without any Qualification mentioned, Howbeit many of them that heard the word believed, and the number of the men were about five thousand; about three thousand of them believed before, so that here are two thousand that believe upon this Absolute Promise, the Lord Christ is offered to them, and they receive him by Faith. The like we red also, Acts 10.43, 44. To him give all the Prophets witness, that through his name, whosoever believeth in him, shall receive remission of sins. And while Peter yet spake these words, the Holy Ghost fell on all them which heard the words; so that the Holy Ghost giveth himself, and they receive him in an absolute Promise; and lest it should be a matter of absolute doubt unto any, consider thus much, that whereas the Lord doch unite himself to the soul, as a Father to a child, or as an Husband to a wife, it is free: For did you ever know a true real Marriage made in a conditional Promise? Doth a man say to his wife, If you prove a loving and a kind wife, then I will be thine Husband? Or doth a wife say to her Husband, If you will take me and love and maintain me, and all the children that God shall bless us with, then I will be your wife? Would not your soul rise against such a Covenant as this? Now I beseech you consider whether we shall not put an unspeakable dishonour upon the Covenant of free grace, to conceive and expect, that if we carry ourselves thus and thus, then God will be ours, and we his: But if thus and thus, then he will cast us off; Hath the Lord made such a Covenant with his Elect? Indeed the Lord would have the Jews to know, that though he were married to them, yet he would not continue that Covenant, but upon condition of obedience; when they were disobedient, the Lord gave them a bill of Divorce; but in the Covenant of Grace( spoken of, Hos. 2.19, 20.) the Lord giveth himself, and you take him in an absolute Promise; and now the Lord dwelleth in you, and the soul yieldeth up itself unto God, to be wholly at his disposing, and doth not stint nor limit God upon this and this condition, nor doth the Lord so bind us to the performance of any condition, as that if it be not found, the Covenant will be void, yet he requireth many things of us( as an Husband will do of his wife) as ●o be meek and lowly, &c. but if we fail, the Covenant is not broken; therefore believe it, it doth much dishonour the Covenant of Grace, to lay the weight of our interest in it, upon any Condition by which we might pled our right unto it. I confess that the Lord doth usually give himself in a future Promise, which makes us conceive that it is not so absolute a Covenant: when persons give themselves one to another, they give themselves absolutely, and not in a future Promise, and say, I take thee to be my wife, and I take thee to be mine Husband; but all times are alike unto God, that if the Lord say, I will mary thee to me in tender mercies, and faithfulness, and loving kindness, he doth that for the present, which he promiseth to do; and again it breed● in the soul a reciprocal Union, that though it know not whether the Lord hath given himself, yet this it findeth, namely, a patient waiting with hope, that the Lord will show mercy at the length: as when a woman hath a promise of marriage from her Husband, she waiteth in hope until he give himself: so there is an Union or Contract, when the soul doth wait upon God, but when the Lord giveth himseife more fully, then he speaketh more plainly, and giveth himself, not in a future, but in a present Promise; and now the soul seeth that the Lord hath gracious fellowship with him, for ever and ever.  
Thus we see that promises are not vain things, but there are great use of them, before our Union all promises are of excellent use: in our Union the Lord giveth himself in an absolute promise onely, but to take Christ in a conditional promise, by virtue of the Condition, is incompatible to a Covenant of Grace.  
3 After our union with Christ, they are of more abundant use. They were of use before we were in Christ, for Doctrine, and for Instruction, and for Exhortation, but now they are of more efficacy in the same kind, and  
1 They serve us for Doctrine, to teach us that there is not onely free grace in Christ, but there are gifts of grace in him, and all the treasures of the good things of God are in him, and all the blessings of the promises made unto Qualifications, are laid up in him also.  
2 They serve for Instruction, to direct us whither to look for Qualifications, and the blessings promised unto them also, namely, to the Lord Jesus Christ, to receive the blessing through him, and the Qualification by the same hand; for they are first fulfilled in him: there is no good Condition but it is found in Christ, no blessing thereunto, but it is found in him also; in him therfore they are to be sought for: so that though a poor soul see himself wretched, and blind, and naked, yet he hath an husband in whom all riches are laid up; this he is taught to know by the promise, and directed also to go to Jesus Christ, that enjoying him, he way enjoy all good things in him.  
3 They are of use to stir up unto Prayer, for now I see that all these good things are in Christ, and in him they must be enjoyed, if they he enjoyed at all; hereupon the soul is set a work( the Holy Ghost concurring therewith) to consider, Is there so much grace in Christ, and in him abundantly? Hath the Lord made so many gracious promises unto such and such gracious Qualifications? whether then should I go, either for the one, or for the other, but unto Christ, that he may work in us a spirit of Faith, of Love, and of a sound mind? and whatsoever else we stand in need of? Give unto thy Servant a wise and an understanding heart, saith Solomon, when the Lord bad him ask what he should give him, 1 Kings 3.9. Thus are the Servants of God stirred up by conditional promises, to seek unto the Lord for the supply of all their wants, for in him are all good things laid up, and by him are they given unto his servants.  
4 They are of use to help us to Know our spiritual state, and means to discern thereof: All these qualifications to which the promises are made, are fruits of the Spirit, and will more or less declare unto you, your sanctified state, which is a marvellous blessing: Upon the promises made unto such conditions, the Lord stirreth up the hearts of his people, to seek for such conditions to which the promises are made, and when the Lord hath given them, he then openeth their hearts to see what he hath given them, and so to discern their sanctified estate. Now I know that thou fearest me, seeing thou hast not with-held thy Son, thine only son from me; so the Lord saith to Abraham, Gen. 22.12. wherein he bare witness to his work, and this doth fill Abraham with strong Consolation, together with the Oath of God unto him: for now the Lord doth not onely know it, but cause him to know it also: so that if the Lord doth but breath in such fruit of the Spirit, if he doth but give power to the soul to do such a work unto which the promise is made, and do make it appear unto the soul to be indeed such by the revelation of his blessed Spirit, then doth the Lord fill the soul with Consolation: But though the Holy Ghost himself doth not so sweetly and strongly breath, and clear up his own Testimony, by the comfort which he giveth unto the soul in such a promise, yet a man by the Promise may( being enlightened of God) discern what God hath done for him; and hereby the soul may stay itself, Psal. 9.18. The expectation of the poor shall not perish for ever: When the poor soul is meekened by Gods hand, and the Lord letteth him so discern it, that now he quietly resteth upon the Lord, now the Spirit of God doth help David along to be supported with some stay; and besides the waiting of a Christian upon him, who hath made the promises, doth make him yet more patient and hopeful. And this is a fourth use of conditional promises, to strengthen Faith.  
5 They are of use to work all these qualifications in us, to which the blessings are promised, by the exceeding precious Promises, we are made partakers of the Divine Nature, 2 Pet. 1.4. and this is no small work or use of these promises, that from them should spring all our gracious qualifications; for the Lord having promised such blessings in them, these promises being received and enjoyed, and meditated on by us, we beholding them, and the glory of the Lord Jesus in them, are changed into the same Image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. This great power there is in the Promises, to help an end the work of God in the soul of a Christian: so that though they were never given to bring us to Christ, yet to this end they were given, to work all those qualifications in us, to which the blessings are promised. Yea, and they may truly be said to be given to bring us to Christ, in this sense, That though our Faith be not begotten by any promises to gracious qualifications prae-existent in us; yet they may beget such qualifications of Faith, to which promises are made.  
6 They are of use to stir up and provoke Christians to all such duties to which blessings are promised; they stir them up effectually. The Lord maketh a Promise, 2 Cor. 6.17, 18. And mark what use the Apostle maketh of it, being a conditional Promise, Chap. 7.1. Having therefore these Promises, &c. let us, &c. implying, that the having of these Promises stirreth up Gods people unto duties; and the Lord is wont to breath in them, and so to set forward the work of cleansing of the hearts and ways of his servants.  
7 They are of use further, to strengthen Faith: for the Lord that hath made such Promises, will accomplish them for his Servants, Gen. 32.9, 10. Jacob there putteth the Lord in mind of his Promise, and said, O God of my father Abraham, and God of my father Isaac, the Lord which saidst unto me, return unto thy country, and to thy Kindred, and I will deal well with thee; and he was now returned according to the appointment of God, but what now, doth he pled the condition? mind in the next words, I am not worthy the least of all the mercy, and of all the truth, which thou hast shewed unto thy Servant? yet now though he pleadeth not any worth at all, yet seeing the Lord had promised such a mercy to him, he prayeth for it, ver. 11. Deliver me I pray thee from the hand of my brother. Thus his faith is strengthened, though he doth not pled any worthiness to receive mercy. So also do absolute promises strengthen faith, and the prayer of faith, 2 Sam. 7.13, 14, &c, The Lord there promiseth David, that he would build him an house, and that he would not take his mercy from his Children, thi● stirreth up and strengtheneth the faith of David, ver. 28, 29, &c. This well ordered and sure Covenant of God was all his stay, and all his salvation though his house was not so with God, 2 Sam. 23.5. So when the Lord promiseth to heal the backslidings of his people, Ho. 14.5. their hearts are strengthened to come unto the Lord, and say, O Lord thy words are true, let it please thee to heal the backslidings of thy servants. Thus by the promises of God, the Faith and faithful prayers of his servants, are both strengthened together.  
Now let me further say thus much, let us rightly discern what use to make of the principal part of the Scriptures, take heed you do not close with promises before we have Jesus Christ in them: especially take heed you make not use of a promise to a gracious qualification, to give you your part in Christ, neither be taken aside to make account that the Lord did give you himself graciously in a conditional promise, for these are aberrations from the Covenant of grace: consider therefore well that the promises be, and what use the Lord would have us to make of them, it is not for a woman to take her husbands inheritance before shee take his person;& you know that all the blessings and all the promises are( as it were) the Inheritance of the Lord Jesus, given unto him and to no other but in his name, and therefore there is not any soul under heaven that can challenge his Right in Christ at the first by any promise, till Christ first be given, either in that promise, or in some former: if you know that you are in Christ, you may know that the promises are yours, otherwise you shall not be able to know your right in Christ by your right in the promises; and therefore do not turn them upside down beyond the scope and intendment of the promises of the Covenant of grace: we may take occasion by them to admire the goodness and grace of God, as David did, Psal. 31.19. Thus ought we to consider of them, and whither to look that we might enjoy them, and the blessings in them: If you shall say we have been converted, and have had gracious changes wrought in us; be not deceived, such work may reach no farther than conviction, and you may come to turn your backs upon Jesus Christ. Consider therefore did ever the Lord give himself ●o be one with you; whensoever the Lord doth strike up the bond of Union, it is in a free promise of his grace.  
Trust not therefore upon every leaning of your soul upon conditional promises, for so you may build upon a Covenant made upon a work, and so you and your Covenant may fail together. But when you red how the Lord hath made such promises to such and such qualifications, then consider, that those things are indeed requisite to be found in you, but who is there in heaven or earth that can work them in you, there is none but Jesus Christ, and unless you have him to be in you, you cannot have any of these things wrought in you. But will a poor soul say, I am not able to reach the Lord Jesus Christ, therefore all the promises do fall heavy upon a man, and he seeth that they are too burdensome, and too weighty for him: he doth not say, here is the qualification, and here is the blessing promised to it, and therefore I will take it to myself, but one that is taught of God, doth forthwith go and pray unto God, that he will set him in the way of those blessings, and that so he will make him partaker of them, he prayeth that God will give him his son, and that he will adorn him with his grace, as a bride of Jesus Christ. Thus while the soul doth look towards Jesus Christ, and grace in him, the Lord doth secretly transform him into the image of Christ, by working such qualifications in him, and then beareth witness to that sanctification, which is wrought in his heart, thereby enlarging his soul with strong consolation in Jesus Christ; and in the same way it is that the Lord doth strengthen the faith of his people to believe, that all those things, which God hath promised, are accomplished in Jesus Christ, and the Law fulfiled in me so far as Christ is in me, and therefore I come unto God in prayer to make good those promises unto me, in a right way, which would have been preposterously applied before Christ was given: And this may serve for Answer to the 5th Question.  
Wee come now unto a sixth Question. If the Lord do give himself first in the Covenant of his grace, this may then be a doubt and a question in a Christian soul, If God give himself before any blessing, before any promise in order of nature( though he giveth himself always in a promise) if wee cannot claim any blessing from God at the first in any conditional promise, therefore not by any condition in ourselves, but as we received all things from God, so wee claim all things from him in Jesus Christ, and so do first seek for him, and for all things in him: If thus, to what use then serveth the Law of God, which requireth such and such conditions in us, do we not abrogate the Law,& make it of none effect, and roote it out from having any power over Christians? And truly some, under pretence of the Covenant of grace, have thought it altogether bootless to bind Christians unto the Law of God, and to look at it as any part of the direction of their Course. Now because this is an imputation usually reflected upon the Covenant of Grace, let us Consider therefore and inquire to what use serveth the Law of God, if God give himself first unto his people in the Covenant of his grace.  
Though the Lord giveth himself freely to the soul, and his son, and all the blessings of the Covenant of grace, without respect unto any work of the Law; yet the Law is of special and notable use unto all the sons of men, both unto them that are not yet brought home unto God by converting grace, and also to those that are regenerate in Jesus Christ. The Apostle Paul did observe that the question would arise upon the doctrine of the Covenant of grace, Gal. 3.16, 17, 18. For if the blessing of Abraham came upon the people of God by Jesus Christ, to what end then serveth the Law, which came 430 yeares after? It cannot disannul grace, to make the promise of God of none effect? to what end then serveth it? Some say it is of no use, others say that it is of such use that they had rather renounce the C venant of grace than it: but the Answer is, it is of especial use both unto spiritual and carnal men.  
First, unto carnal men, and they are of two sorts, some belong unto the election of grace, though they be not yet called; others are not written in the Lambs book of life, but will in the end finally perish, and the Law is yet of use unto both sorts of them.  
For the Elect, it is of use unto them; to aggravate their sin, and to multiply it unto them as it were, that is to say, to aggravate the apprehension of the heinousness of sin upon their Consciences, and to set home the burden of sin unto their souls, thereby to drive them to feel their great need of the Lord Jesus Christ, whom otherwise they should for ever have despised. Thus the Apostle answereth in the place aforenamed, The Law was added, because of transgressions; that they might clearly appear, and be aggravated thereby, that a man might plainly discern how he hath made himself liable to the wrath of God, by so manifold breaches of so many Commandments in one kind or other: the Law giveth clear knowledge of sin, and so much the more doth it set on the weight of it upon the Conscience, working fear in the heart, Rom. 8.15. And hence it is, that the Apostle telleth us, Gal. 3.24. The Law was our schoolmaster to Christ; As a schoolmaster driveth his scholar through fear unto this or that duty, either to do it himself, or( if he cannot) to get others to do it for him; so the Law of God driveth the soul through fear unto Jesus Christ; not that it doth reveal Christ a Saviour of free-grace, but the soul being once brought down under sense of sin by the terrors of the Law, will readily& willingly harken unto the news of Christ a Saviour; for being once made sensible of his own inability to redeem himself, and unworthiness to be redeemed from the wrath of God; now is the soul fitted to hear the voice of the gospel, now is the news of Christ beautiful and glad tidings: And of this use is the Law unto the Elect of God, before they come under the Covenant of the grace of God.  
2. But of what use is the Law unto other men?  
First, the Disobedience of it is of use. Secondly, the Obedience of it.  
1. The Disobedience; for if men had not known sin, it had been some pretence, though they had committed sin, but when men have the knowledge of the Law, and yet commit sin willingly, now they have no cloak for their sin, Rom. 1.21. compared with 32. where the Apostle speaketh of the great sin of the Gentiles, and much more of the Jews, Who though they knew God, and the judgement of God, and that they which commit such wickedness are worthy of death, yet not onely do the same, but have pleasure in them that do them. When a man shall not onely do such wickedness, but bless himself in it, this aggravateth a mans condemnation, if men will not come unto Jesus Christ that they might have life, Joh. 5.40. what saith our Saviour in such a Case, see vers. 45. Moses will judge all those that please themselves in wickedness, and will not turn to the Lord Jesus Christ. Thus there is use of the Law unto disobedient persons, their disobedience will leave them without excuse, when they sin against their consciences,& against the means which the Lord hath administered unto them: for though the Lord never gave them such grace as did accompany salvation, yet such Illumination he did give them, that they needed not to have broken his Law so many ways with such wicked hands as they have done▪ therefore when they have been enlarged to perform many duties,& might avoid much sin,& yet will sin against their consciences, and tread under foot those means of grace that were committed unto them, It is then most righteous with God, that they should be condemned.  
2. Of what use is the Obedience of the Law unto, such, whom Gods soul takes no pleasure in? Truly it is of sad and dreadful use unto them, for it serveth to harden them in their sins,( though that be but an accidental use thereof) their sins are thereby made out of measure sinful, Rom 7.13. They harden their hearts marvelously.  

1. By their Obedience to the Law.  
2. By the Comfort they find in that Obedience.   
For the first of these; the Apostle Paul, Acts 23.1. had kept so good a Conscience, that he knew not any sin against the Law that he had lived in, but though he was unrebukable, he did count it all loss afterward, Phil. 3.7, 8. Those things that before he thought had been his gain, now he counteth them but dung that he may win Christ: when a man attaineth unto outward conformity to the Law, he is then indeed ready to justify himself, and to think that it is indeed good for poor sinful men to look for salvation by Jesus Christ: but for himself he hopeth in his selfe-devotion, and that he is able to save himself; these are such as justify themselves before men, to whom our Saviour speaketh, Luke 16.15. And of whom he saith, that Publicans and harlots shall go into the kingdom of heaven before them. Mat. 21.31, 32. For many times you shall have the most debois● and profane more humbled and readier to harken to the voice of Christ, and sooner convinced of the necessity of the Covenant of grace, than those that are morally righteous by the law, Rom. 9.30, 31, 32.& Chap. 10.21. Thus the Law becometh a snare unto them, and that which is of singular and wholesome use unto the children of God, is made death unto them. And as their obedience to the Law is thus a snare unto them; So, secondly, the delight and comfort which they take in their obedience, is a greater snare than the other; The stony and thorny soil did hear the word with joy, and so those hypocrites, Isai. 58. did delight to approach unto God; but what followed upon the delight which they took in God, and in holy duties, it made them ready to expostulate with God, why he did not answer them according to their works: the delight which they found did so fill their hearts with Assurance of the grace of God, that they looked at their duties, as so many tokens of the love of God unto their souls; and then when men come to sinned more comfort in their obedience, than in the grace of God in Jesus Christ, it maketh them ready to expostulate with God touching the worth of their own righteousness. Isa. 57.10. Thou hast found the life of thine hand, therefore thou wast not grieved; So long as a man findeth life and comfort in his own performances, what need can he see to be grieved for the want of Jesus Christ? or at the best, if he do grieve and find his heart comforted in grieving, and delighting in the Course of humiliation, he then thinketh he hath no need of being further solicitous about his spiritual estate. Thus we see that the Law of God is of marvelous use in the dayes of the gospel; of great use unto those that belong unto God, to break their hearts for sin, and to drive them to Jesus Christ; and for others, the disobedience of the Law leaves them without excuse, that so disobey it. again, the obedience of it and comfort in that obedience doth harden the hearts of others from Christ.  
2. But what say you then unto men that are under a Covenant of grace, and brought unto fellowship with Christ therein? of what use is the Law of God unto such? is it utterly antiquated? or is there any more to be done about it?  
The Apostle answereth this question, when he saith, I am not without the Law to God, but under the Law to Christ, 1 Cor. 9.21. So that( mind you) the Law is of use unto the Apostle Paul, but how? As the Law cometh under Christ, so Paul cometh under the Law; this is the sum of the Answer, but that would be further explained. What meaneth he, when he saith, I am under the Law to Christ? In some sense a Christian is fre●d from the Law, in some sense he is under the Law; so far as the Law is any way besides or out of Christ, so far the Apostle is without the Law; so far as the Law is under Christ, so far he is under the Law; keep close to these two principles, and you shall safely avoid rocks on every hand, thus by the use of the Law shall you not go aside to a Covenant of works, nor by attendance unto grace, shall you neglect the Law. How far is the Law under Christ? When it hath brought the soul nearer unto Christ, and in a remote manner prepared him: the Law is in Christ, and you subject to it in him. 1. As the Law is given by Christ. 2. As in Christ help is given to perform it. First, as the Law is given by Christ, as 1 Thes. 4.2, 3.— and many other Commandments he gave them, all which are legal Commandments, and yet the Apostle gave them by the Lord Jesus. S●Mat. 5. to the end of the Chapter. Our Saviour would not have us think, that he came to destroy the Law, or the Prophets, but to fulfil them; and to that end he doth there expound the spiritual& true meaning of the Law; that whereas the Pharisees held forth the outward letter of the Law to be observed onely, as thinking that unless a man did commit the act of murder, he was not guilty of the breach of the sixth Commandment; and if he committed not the act of Adultery, he transgressed not the seventh Commandment; and so of the rest; Our Saviour Christ expoundeth the Law more spiritually, showing that Anger against a mans brother is a breach of the sixth Commandment, and whosoever shall look on a woman to lust after her, hath committed Adultery with her already in his heart, and broken the seventh Commandment. Thus Christ hath as it were revived Moses; but as the Law given by Christ is not a Covenant of works, but a Commandment of well-doing; and he having given it, we take ourselves bound to be subject unto it. The Apostle also presseth the moral Law upon several relations of men, Eph. 6.1, 2, 3. &c. It is an honour to Christ, that his servants should be holy, as he is holy; it is for the glory of God, and he requireth it; the Apostle James presseth it, Chap. 2.8. to the end of the Chapter; If you fulfil the royal Law, according to the Scripture.( Thou shalt love thy neighbour as thyself) ye do well. And again, Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. Thus wee see the Apostles of Jesus Christ put it upon Christians to keep the Law of God; and Christ himself beareth witness to the Law, for God will never justify sin to be no sin, though he will justify the person of a sinner  
Now as the Lord Jesus giveth the Law, and as it were reneweth it, so he doth also give his Spirit unto his servants, enabling them to keep it. Jer. 31.33 and Ezek. 36.27. Now this Law would he not writ in the hearts of his people, nor give unto them his holy Spirit, enabling them to keep it, were it not his will in Jesus Christ, that the Law should be the Rule of holiness and righteousness unto his people; hence it is that the children of God, though they be not under the Covenant of the Law, yet take themselves to be bound to the obedience of it, for if Christ have given the Law as well as Moses, and if he have ratified it by giving them his Spirit to teach and strengthen them to keep it, though not perfectly, yet sincerely, then they take themselves bound to obey the Law, though they be under the Covenant of grace; for do we make void the Law through faith? God forbid; yea, we establish the Law; for what need have Christians of free justification by Christ, if they were not bound unto the obedience of the Law by the Commandment of the Law? therefore the free justification of men under a free Covenant of grace doth establish the obedience of the Law; otherwise what need they run to Christ to save them from the Curse of the Law? Why do we still run to Christ for the continuance of our Justification, but that we find ourselves ungodly Creatures against the righteous and holy Law of God? Therefore if God have given men the Law,& his Holy Spirit to strengthen them in the obedience of it, and his grace to save them from the curse of it, then Christians are to know, that they are bound to keep the Law, they lie under the authority of it, and dare not pluck their necks from under that yoke.  
Now there are divers effects springing from the subjection of Gods people to the Commandement of the Law.  
1 As they take themselves bound to the obedience of it, so they believe and many times feel the fatherly displeasure of God, when they transgress it; now the transgression of the Law could not bring them under the displeasure of God, unless they were bound unto the Commandement of the Law: This displeasure David was sensible of, Psal. 38.1, 2, 3, &c. where he makes many complaints, which do all of them spring from the conscience of the disobedience of the Law, which God hath framed in the hearts of his servants, whereby they reflect upon their sin as the ground of all the distempers, which lie upon their bodies or minds. This is the first effect of the subjection of Gods people to his Law, they lie under the faith and sense of the danger of the disobedience of it.  
2 They are under the faith and sense also of Gods gracious acceptance of their ways, when they are suitable to the blessed directions of his word; not that they can raise there-from their justified estate, but by the same Spirit of God, whereby they are helped to obey the Commandements of God, they do see the Lords gracious approbation of them in their poor and weak endeavours; for the Lord knoweth the way of the righteous, that is, acknowledgeth and approveth it, Psal. 1.6. When the Lord by his Spirit boweth the hearts of his people unto obedience, then he knoweth and accepteth their obedience, Gen. 22.12. Thus the Lord beareth witness unto his Servants, that he doth accept their works; so that they sensibly know and believe, that the Lord doth aclowledge their poorest and weakest endeavours, unto which they are carried forth by his Spirit, in the Obedience of his word: this the Prophet David confirmeth, Psal. 18.20. to 26. where he speaketh of his righteous dealing with Saul, and whereas his enemies laid it to his charge that he was an enemy unto Saul, the Lord beareth him witness, that he had walked toward Saul with a good conscience; now the Lord having lead him an end to deal justly, and righteously, and purely with Saul, having kept him from all the malice and outrage of Saul, and maintained his cause against him, and delivered him out of his hands, whom the Lord had now rejected, herein the Prophet seeth the Lord accepting him, when in the name of his Son, by the power of his Spirit, he is helped to attend unto the Commandements of God. This is comfortable unto a Christian spirit, when the Lord beareth witness unto his soul, that he hath an eye to all the Commandments of God. And all this argueth, that the servants of God, being in a state of grace in Jesus Christ, have looked at themselves as bound by the Commandements of the Law, and as being under the Law to Christ, who hath given the Law and power unto his servants sincerely to keep it, both by writing in their hearts a Law of obedience, and by putting his Holy Spirit within them; for if the people of God were not sensible of their bound duty to the observation of the Law of God, they would neither have faith nor sense of Gods fatherly displeasure, when they negligently break these laws; neither would they be sensible of Gods acceptance of their conformity thereunto. But we know what the Apostle saith, 2 Cor. 1.12. For our rejoicing it this, the Testimony of our Conscience, &c. And truly the Lord doth often bear witness unto the integrity of his Servants, against the oppositions of men. So he did to Abraham, to David, to Paul, and to sundry of the Servants of God, though they are not wont to build their safe estate thereupon: Yet this kind of Gods acceptance of their ways and obedience, they do discern, &c. yet in their best obedience, which they do perform, they see the need they have to go unto God for justifying grace, because if they have failed in any one circumstance, their best righteousness is polluted, therefore they have need of Jesus Christ to cover the failings of their most strict performances; this Nehemiah was sensible of, when he had been very faithful in reforming the abuses of the sabbath, and of many other Ordinances of God; and though the Lord had helped him to undertake the Reformation with much dexterity and success, yet for all this he runneth unto Christ for acceptance and pardon, Nehem. 13.22. And what would he have done if he had been conscious of some gross sin? He would then much more have run to the Lord Jesus. Thus the Law is established by faith, for there is no justified person but is very apprehensive of his sins, and so his continual need of Christ, whose blood cleanseth us from all sins, John 1.7. and who is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, vers. 9 who is an Advocate( if any man sin) and a Propitiation for our sins, Chap. 2.1, 2. And what do all these things argue, but that a Christian, being under the Covenant of the grace of God, doth submit himself unto this yoke of God. Thus far then a Christian is under the Law to Christ, so far as the Law is under Christ; he is under the Command of Christ, and under his power and displeasure, if he negligently sin against the Law, and unto Christ he runneth for pardon and cleansing, and unto him he cometh for acceptance of his obedience; so that he hath no use of the Law but unto Christ, and in and under him.  
But how is a Christian not under the Law?  
So far forth as the Law is not under Christ, I mean so far as it is without Christ, freely justifying us by his grace, so far a Christian is freed from under the Law. In one word, a Christian man, under a Covenant of grace, is not under a Covenant of works, Rom. 6.14. You are not under the Law, but under grace. He meaneth, not under the Covenant of the Law, nor under the power and authority of the Law, as of their Husband, Rom. 7.1, 2, 3, 4. The husbandly jurisdiction of the Law is taken away. The Law is not made for a righteous man, 1 Tim. 1.9. That is, not the Covenant of the Law; for else we are under the Commandments of the Law to Christ: But the Jewish Teachers taught more, to wit, the Covenant of the Law unto salvation: Not but that the Law is good if a man use it lawfully.  
But how shall a man use it lawfully? for it is not given unto a righteous man, but he reckoneth up the breaches of every Commandement, and unto them it is given; To the lawless and disobedient, to the ungodly and sinners, &c. 1 Tim. 1.9. The Covenant of the Law is given to such( and to none but such) to convince them of their sins against the Law, to humble them to the death, and to drive them out of themselves, and all confidence in themselves.  
But how doth it appear that the Covenant of the Law is not given to the Children of God?  
From hence it is manifest, because a Christian man neither looketh for justification and salvation from his obedience to the Law, nor feareth condemnation, though he fail in his obedience; and this is a fruit of his exemption from under the Covenant of the Law; for if a man should look for life by his obedience to the Law, and fear condemnation by the breach of it, this would bring a man under the Covenant of the Law; for the sanction of the Covenant of the Law is Life to them that obey, and to them that disobey death and the curse; but a Christian looketh not for life by his obedience, and that is plain, Psal. 143.2. Rom. 3.20. Therefore no hope of salvation from our obedience to the Law.  
But me thinks( you will say) a Christian may fear his condemnation, because of his disobedience to the Law?  
Truly this is a great snare, and this doctrine will be scandalous to many a poor soul, but without cause; indeed if God give a man to be under the Covenant of grace, and not to see it, then he may fear; but if a man know himself to be under the Covenant of grace, then he doth not fear condemnation from his disobedience; notable to this purpose is the confidence of David, Psal. 49.5. where the Prophet calleth upon all people in the world to take notice of it, both men of high and low degree: Wherefore should I fear in the dayes of evil, when the iniquities of my heels shall compass me about? Wherefore? Truly if there be any fear in the world, one would think this should procure it? what should a man fear, if not this: David yet professeth it, and would have all men to know it, that there is no cause therein why a Christian man should fear; wherefore should I fear? &c. Though it should follow you to the Stocks, or to Prison, yet there is no cause why it should make you fear. Men that trust themselves in their wealth, and boast themselves in the multitude of their riches, none of them can by any means redeem his brother, nor give to God a ransom for him, that he should still live for ever, and not see corruption. Had David had nothing but the wealth of his kingdom, he might have feared well enough, but here's his confidence, vers. 15.  
But will not this make a Christian wanton against God, and cause him to abuse his liberty to hardness of heart?  
No, no, this is the kindly melting of a godly heart, to consider a Redeemers love, drawing him from the power of the grave, and that he should by his sins pierce the Lord Jesus Christ, this melteth him more than all his other sins, especially considering the abounding grace of God, which where sin hath abounded, aboundeth much more. Thus when a man doth not look for life by his own righteousness, but knoweth the Redemption of souls to be more precious than so, this sheweth a man not to be under a Covenant of works, and then his very iniquity shall not make him afraid, there is such a state in Christianity, and let all men know it.  
But will not all men think the worse of Christian profession?  
No, David will have all men know it, that they may see the difference between all worldly confidences, and the confidence of Christians; all the glory of worldly men will leave them to be like the Beasts that perish, and cannot redeem their souls, that the Lord onely might be exalted in his Redeemed.  
2 As a Christian looketh not for salvation by his obedience to the Law, nor feareth condemnation by his disobedience: So neither doth he seek for any blessing from his obedience, nor fear any curse from his disobedience. And therefore if there be any Promises of blessing made to any obedience( though God should help him to as much obedience as might be) he doth not look for any blessing from that obedience, Rom. 4 4, 5, 6. He looketh not for his blessedness from his works, though he should perform all the conditions to which the Promises are made, yet he expecteth all his blessing from free Justification and union with the Lord Jesus Christ: Blessed is the man to whom the Lord imput●●h not sin; this is the blessedness of Christians. It is true, the Lord doth bless the workings of his servants, and accept them, Mat. 25.34, 35, 36.— Thus Christ blesseth them, but they are not sensible of their good deeds, so as to expect blessings for their obedience sake, and therefore they make answer, and say, Lord when saw we thee an hungry, and fed thee, or thirsty▪ and gave thee drink& c? Neither do they fear the curse of God, or that their sins should separate them from God; those that are under the law indeed are cursed, if they do not continue in all things that are written in the Law to do them: But this Curse is removed from the Elect by Jesus Christ.  
3 This also i● a third effect of the freedom from the Covenant of works, that a Christian doth not look for conjugal comfort from his obedience, nor fear conjugal divorce, from his disobedience. In a Covenant of works it is with a man as it was with Leah( Jacobs wife( who expected love and fellowship from her Husband, because of her fruitfulness, Gen. 29.32, 34. but thus doth not a man under a Covenant of grace, for when he hath done all he can, he is ready to say, I am an unprofitable servant, Luke 17.10. and doth not challenge God for any of his dealing with him, he seeth he deserveth not his daily bread, and so looks for no reward from his good works; though the Lord will graciously aclowledge his servants in what they do according to his will, yet they are not wont to pled any such thing, which is very observable in the practise of Jacob, Gen. 32.9, 10, &c. where he doth not press the performance of Gods Commandement to procure any blessing, but acknowledgeth his unworthiness, and looketh for grace from the Promise of God; Deliver me I pray thee from the hand of my brother, for thou saidst, I will surely do thee good. Nor doth a Child of God fear divorce by his disobedience, though i● have been very great. Sometimes the people of God have not onely rejected the servants of God, but the Lord himself. 1 Sam. 8.7. But when Samuel had pressed hard upon them for their sin, Cha. 12. and they were truly humbled, then Samuel said unto them( ver. 20, 21, 22.) Fear not, &c. Therefore fear you not, he will not cast you off: So that( mind you) a poor Christian doth not fear divorce from his disobedience, for if we should look for blessings from the one, or cursings from the other, we walk as not under Christ, but under the Law: But he that is freed from the Covenant of works, is freed also from expecting salvation, or fearing damnation for what he doth: He knoweth the Lord will hid his face from him, if he do evil, but he knoweth the Lord will not cast him off for ever, yet he dares not commit sin, but being under grace, he is the more affencted if he shall at any time displease God, and procure chastisement to himself, and by this means the Lord doth mortify his distempers; on the other side, if he do well, he will not say now my Husband will cleave unto me, and dwell with me: No, no, we are freed from the Law, Rom. 7.4. But we were not so, if we look for conjugal love from God for our obedience to the law; it is true, if a man be married to the Law, his obedience unto it will suppply comfort unto him, but if we be dead unto the Law, we have no life in it, nor by it, but onely in Jesus Christ, from whom we expect our comfort▪ indeed we are troubled that we should sin against the grace of God, otherwise we look not at our obedience or disobedience to make us accepted or rejected.  
4 And finally, the soul doth not claim his right unto any conditional Promise by his performance of the condition, nor doth he deny himse fe the blessing that the Promise may reach forth unto him, though he be wanting in obedience to this or that Commandement: Pregnant for this purpose is the example of Jacob( which we mentioned before, Gen. 32.9, 10. who though he had a plain and a full Promise of God to do him good, if he would return unto his country, and to his kindred, yet when he did return according to the word of God, he claimed not his interest in that Promise, for that he had done as God commanded him, but I am less than the least of thy mercies, and yet he cometh unto the Lord for the performance of his Promises: but upon this ground, onely for the sake of mercy and truth. Deliver me I pray thee, for thou saidst, I will surely do thee good, vers. 11, 12. So that( mind you) though the soul can make use of a conditional Promise, and come to God for the blessing of it, yet not expecting it in the least manner by virtue of his obedience; and truly this is the freedom of a Christian soul, whereas another man, if he have kept the Commandment, and performed the condition, he then looketh for acceptance from God; as if the Lord make this Promise, that He that confesseth and forsaketh his sin, shall find mercy: This man confesseth his sin unto God, and forsaketh it, and therefore he looketh for mercy: But this is not the manner of Gods people, and yet if they look for any mercy, it is in the way of God, but not for their own goodness, their hope is in the faithfulness and free-grace of God; they may make mention to the praise of God, how he hath guided them, and carried them an end in his own ways, yet they challenge nothing for any thing that they have done, but put the Lord in mind of his free Promise; that a● of his free grace he hath freely promised, so from the same grace he may make good what he hath promised.  
If any therefore shall accuse the Doctrine of the Covenant of free grace, of antinomianism, and say it teacheth men freedom from the Law of Moses, and if they commit any sin, they pled they are not bound unto the Law; we see how false such an aspersion would be, for all the people of God know that the Lord is an avenger of every such wickedness; There is none under a Covenant of Grace that dare allow himself in any sin, for if a man should negligently commit any sin, the Lord will school him thoroughly, and make him sadly to apprehended how unworthily he hath made bold to abuse& imbeazle the treasures of the grace of God. Shall we continue in sin that grace may abound? God forbid. None that have a portion in the grace of God dare allow himself in sin; but if through strength of temptation he be at any time carried aside, it is his greatest burden. 2 Sam. 12.8, 9. compared with 13. Hath not the Lord( saith Nathan) done these and these things for thee? Wherefore then hast thou despised the Commandment of the Lord? Then David confesseth, I have sinned. It pierced him to the heart to consider it, that he should abuse his neighbours wife, and kill her husband, and above all, that he should commit that wickedness against God that had dealt so graciously with him.  
So that the children of the Covenant of grace will onely tell you, that they are free from the Covenant of the Law, but not from the Commandment of it: for as it is given by Jesus Christ, and ratified in the gospel, and as Christ hath given us his Spirit, enabling us to keep it, wee are under it, so far as to take ourselves bound by the Authority of it: and if we do transgress against it, we know it is sin in the sight of God,& therefore it is, that the soul in such a case is sensible of the wrath and displeasure of God, whether it be his own sin, or the sin of his brethren; therefore he runneth unto God for mercy, which he would not do, if he did not know that his desert according to the Law did utterly cut him off from mercy; else would he never pray for pardon of sin, nor rejoice when the Lord helpeth him to do that which is right and just in his sight, nor bless the Lord for strengthening him unto obedience, unless he thought it to be his duty; and therefore  
It is of use also to Teach the servants of God, how far we are freed from the Law; to wit, from the Covenant of it, so that we neither look for justification, nor salvation from it; and let it not be grievous to any soul, that a Christian should say, he doth not fear condemnation by his disobedience, he will be apt to fear in this kind, until he be assured of the favour of God; but when he knoweth his portion in the Covenant, then indeed he doth not fear condemnation by his sin, nor doth he think, that the Lord will cleave unto him because of his fruitfulness: he casteth not off his comfort, nor looketh at himself as divorced from Christ, because of his barrenness, nor doth he look for his daily bread from all his obedience, but expecteth all goodness and blessing from the treasures of the free grace of God.  
This may also serve to Teach men some discerning of their own spirits and state; if you look for justification no longer than you are obedient, and fear eternal condemnation, then you are disobedient; if you are afraid of divorce from Christ because of your sins, or if you look for any virtue or challenge right to any promise by virtue of any well-doing of your own, in such a case, either you are under a Covenant of works, or you are gone aside to a Covenant of works; and if ever the Lord open your eyes, and bestow his free grace upon you, you will know your redemption from such dependences as these be●●● know a Christian man that hath not been clearly taught the distinct differences between these two Covenants, may be misled into dangerous ways that might tend unto the utter undoing of his soul; but it is a sin of ignorance, and the Lord will not leave his servants, but clear up his truth and grace unto them.  
May serve to Teach the servants of God, that desire to walk in a way of constant obedience, how to build their faith and hope; truly if they be grounded upon your own obedience or righteousness of sanctification, if they depend upon you, you will find your hearts ever unsettled: you may find comfort, as under the Law you shall, for the Law will cast in comforts upon a man because of his obedience, if he be married to the Law; but if you shall believe that Christ is yours, and comfort yourselves because you have been by the power of the Law constrained to duties, and restrained from sin, and thereupon build your conjugal communion with Christ, you will find your souls full of sadness and fear ere long; especially if you have true grace in your hearts: and therefore it is the faithfullnes and tenderness of the grace of God unto his people, that when Christians come into this Country, though they have been marvelous eminent in our native Country, yet here they cannot pray fervently, nor hear the word with profit, nor receive the seals with Comfort, they wonder what is become of their old prayers, and hearings, and Sacraments, and of their lively spirits in holy duties, truly the Lord hath disenabled them( as it were) from such things, because they did build their union and fellowship with Christ upon them; that so they might know the freedom of the grace of God, that justifieth the ungodly; then will the poor soul be glad to seek after the Lord Jesus Christ, and say( as the people of God sometimes did, Hos. 2.7.) I will go and return to my first husband, for then it was better with me than now: now the soul will plainly see& discern that he closed not with his true husband when as he built so much hope and comfort upon his duties; therefore he will find himself weak and dead( as it were) to all spiritual duties, and can find no life in them, no comfort from them; and it is the marvelous goodness and free grace of God unto such a soul, whom the Lord will not suffer to bless himself in his works; for if a man should lay the foundation of his comforts in them, and be ready as it were to take it ill, if he should not ●●nde God accepting his works; Wherefore have wee fasted, and thou regardest it not? Isa. 58.3. If a man rejoice in the sparks which he hath kindled, this shall he have at the hands of God, he shall lye down in sorrow, Isa. 50.11. Whereas the light of God shall graciously break forth unto the servants of God that wait upon him, though they be for present in darkness, and see no light; trust not therefore in any legal comforts, but wait upon the free grace of God, both to justify, sanctify, comfort and glorify your souls. This is the way of constant peace, and if the Lord do at any time check his servants when they walk in by-ways, it is that he might build them upon a sure foundation, so that their salvation will not lie upon their obedience, nor damnation upon their disobedience. This is the way of constant peace and safety unto all the Israel of God.  
This Doctrine may serve in the next place to Answer a seventh Question touching the necessity of sanctification. For it may be demanded, If the Lord will give himself unto the soul in the Covenant of his grace, not onely his Attributes but his Person, all that is God, is given by virtue of this Covenant; If God hath himself not onely chosen us to life and glory, but given his son to redeem us, and holy Spirit to sanctify us, Ezek. 36.27. What need is there then of Sanctification? for if the holy Ghost will dwell in us, he can take our wits and understandings, and understand all our meditations for us without any such actual concurrence of ours, as might be requisite for that end; if the Lord give himself to be my righteousness and holiness, what need I then these gifts of holiness? so that this in sum is the Question, If the Lord will give unto us himself, what need we these gifts to work any thing, which God is much more able to perform than we can be? this springeth naturally from the doctrine.  
Though the Lord give us himself and his holy Spirit to dwell in us, yet is it needful that we should be endowed with all the gifts of the Spirit of grace that do accompany salvation. You will say what need is there then that the holy Ghost should dwell in us, or will not these carry an end our souls unto immortality? Truly we have need that the Lord should give us his holy Spirit to dwell in us, notwithstanding all the gifts of his grace, though they indeed are necessary conditions to be found in the souls of all Gods servants, Heb. 12.14. Follow peace with holiness, without which no man shall see the Lord; as if he made it not onely of absolute necessity unto salvation in another world, but for a comfortable condition in this world; follow peace and holiness: as if they were ready to fly away from a man; and indeed the original word doth imply no less, for[ {αβγδ}] doth signify the pursuit of something that fleeth from a man, as peace will many times fly from one,& a man shall have much ado to attain unto it, Psal. 120.6, 7. it is not easily attained unto, therefore should not be suffered to depart, but held fast when it is enjoyed: And so for holiness, the Apostle would have us make an holy kind of pursuit after it, as if it were still withdrawing itself from us, which cometh through the corruptions of our hearts, for wee are soon weary of holy duties, as prayer, or conference, or the like: if holiness be in any thing, it soon groweth wearisome to flesh and blood; but though our weak and feeble nature will be withdrawing us from holiness, yet the Lord would have us to follow it, and pursue it; and so shall a man be withdrawn from the world, and from the temptations and bad examples thereof: do not say, what, shall we be wiser than our fathers,& is not moderation best in all things? but consider what the Apostle saith, follow still after it, even unto perfection, and his words do intimate the Reason of it, Without which no man shall see the Lord; for what is holiness in its own nature? it is that which giveth God his due, as righteousness giveth man his due; this is a main ground why we are so slow in works of holiness; for were they of another nature, and did they serve our turns more ( as we think) we should not then account them tedious; if a man were to fit and tell money all day long, this is for myself( saith a man) and for my profit, and if it were for another, we should not think the time long, it may be, about that work neither: but( mind you) when it cometh to any thing which doth concern the Lord, then its so far above a mans reach, whatsoever we have to do in the things of God, that we should soon be weary of reaching forth our hands all the day long unto the Lord, and to be constantly for God, from God, and with God in all our actions; our base spirits are soon ready to be withdrawing from the Lord, therefore the Apostle biddeth us, Follow after peace and holiness without which &c. so that great is the necessity of holiness, and worthy to be followed after; for though a mans own heart, and the world, and men, and Satan withdraw us from it, yet follow after it; for without it no man shall see God; there is a kind of holiness which some men have attained unto many a faire day ago, but tis a thousand to one whether it be the holiness that doth accompany salvation, for that holiness is not easily attained unto, but the other will easily cleave close unto a man. Now if you shall ask me,  
Wherefore the Lord will have us pursue after holiness? and what needeth it? if the Spirit of holiness dwell in me by an Everlasting Covenant( if it did withdraw from us as it did from Adam, it was another matter, but) though it may be quenched in us, yet it abideth for ever; what need then of gifts of holinesse?  
That one word may be sufficient which we find, 2 Tim. 2. If any man purge himself from these evils, he shall be &c. This sheweth us why gifts of holiness are requisite to be in Gods people, namely, that they might become meet instruments in the hand of God, and fitted unto every good word and work; therefore it is, that the Lord will have us to be filled with all the gifts of righteousness, and fruits of his Spirit; that we might be the more fit Temples for the holy Ghost to dwell in, and this is the principal Reason of the point.  
If then there be such gifts of holiness, what need the holy Ghost dwell in us? i● it not enough that he should  shed abroad these things into our hearts? cannot the Lord carry an end the work of our salvation by these gifts?  
There is need that the holy Ghost should dwell in us notwithstanding. 1. To keep these gifts in us. 2. To Act them in us. 3. To witness unto our souls by these, for our comfort, and the good one of another. Some Scriptures for all these.  
1. That there is need of the holy Ghost, that he should keep these in us. 2 Tim. 1.14. there is a worthy thing committed unto us; how shall wee keep it? not by our own wit or wisdom, careful watchfulness and faithfullnes( though such things ought not to be wanting) but the charge is, keep those things, by the holy Ghost which dwelleth in us; we stand in need of gifts to be fit instruments in the hand of God: we stand in need of the Spirit of God to maintain that which God giveth us; though Adams gifts were in perfection, yet not having the holy Ghost to keep them for him, they all from him as soon as ever he had tasted of the forbidden fruit, and left him naked and desperate; therefore in the Covenant of grace, the Lord giveth the holy Ghost to keep strong possession in his servants against the strong man armed.  
2. Its the holy Ghost that Acteth the gifts given to us, and enableth them in us: for the holy Ghost, who keepeth possession, doth derive continued strength into our faith, which putteth life into all the gifts of God: and if you shall ask, how love, and patience, and all the rest of the gifts of God do work? The holy Ghost stirreth up faith to look unto Christ, who returneth strength by his Spirit unto faith,& so faith worketh by love, and by meekness, and by all the rest of the fruits of the Spirit: thus the Spirit of God acteth according to what we red, Rom. 8.14. Come to any holy duty, and it is the holy Ghost that leadeth you along and acteth in you; so Ezek. 36.27.& 2 Pet. 1. 2●. it is the Spirit of God that moveth us to any good work, and that acteth the gifts of his grace in us.  
3. It is the same Spirit of God also that witnesseth to these gifts, and sheweth what gifts he hath given us; for such is the blindness of the nature of all the sons of men, and it is a wonder to see, that generally Christians, when the Lord first worketh these gifts in them, not one of a thousand but they think they are in a sad and fearful condition, and so they are very uncomfortable when they have greatest cause of rejoicing. But now least that we should always mistake that which the Lord hath given us, wee have received the Spirit of God, that wee might know the things that are freely given unto us of God, 1 Cor. 2.12. He indeed taketh his own time to discover it unto us, to some sooner, to some later; but this is his intendment, that he might honour his grace upon us by all the rich and gracious gifts, which he hath given us. He doth also reveal unto us the duties which he helpeth us to do; Rom. 9.1. The holy Ghost, that wrought in him this brotherly love, beareth him witness also that he doth not lie, and that he had continual sorrow in his heart, and that he could have wished to have been accursed from Christ, that they might be saved; it grieved him so much that the whole Nation should be destitute of the Lord Jesus Christ.  
Thus we see what need there is that the holy Ghost should dwell in us, to keep all the gifts of his grace in us, to Act them according to his will, and to discover to us what gracious gifts the Lord hath wrought in us, and what duties he hath helped us to do, that we may be able to give Account of them, by the holy Ghost that dwelleth in us, and beareth witness with us. We see there is a necessity both of the gifts of grace, that we may be fit Temples for the holy Ghost to dwell in, and fit instruments for him to work by; there is need also the holy Ghost should dwell in us, for the causes we have spoken unto; And I might add this, to comfort us in all the changes that may come upon us; it is a strong Scripture which we red in John 15.26. When the Comforter is come, whom I will sand unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me( our Divines have no place of more clear evidence to prove the procession of the Spirit from the Father) And the same Spirit testifieth to us, both what mighty redemption he hath wrought for us, and what grace he hath wrought in us; this the holy Ghost shall testify, even he that proceedeth from the Father; and this is the comfort of Gods people. Thus wee see both these points opened to us.  
How may we then employ and improve this sanctification which the Lord hath given us, and which he keepeth and acteth in us by his Spirit, and whereunto he beareth witness? How, or to what end shall we employ it, seeing the Lord undertaketh to do these things for us?  
If the Lord Jesus Christ by his Spirit giveth us these gifts, it is our part then first to see that we do not rest in any Sanctification which doth not spring from Christ, conveyed unto us by his Spirit conveying us to him, the Spirit knitteth us unto Christ,& Christ unto us; he worketh Faith in us to receive whatsoever the Lord giveth unto us, and by the same Faith worketh all our holinesse for us, 1 Cor. 1.30. Christ is made unto us, &c. Therefore we are to see him the principal author of all these things in us, and for us; this is the principal comfort of all gifts( Christ given in them) and the glory of all our safety; and so far as any of these lieth in our Sanctification, we ought to see that it be Sanctification in Jesus Christ; and then it is so, when the Lord giveth us to look unto the Lord Jesus in it, and to it in him; and as we look for our holinesse to be perfect in Jesus Christ, so we look for continual supply of it from him; and this it is to make Christ our Sanctification, when as whatsoever gift the Lord giveth us, we go not forth in the strength of it, but in the strength of Jesus Christ. There may be a change in the soul, which may spring from a spirit of bondage, and may captivated our consciences unto the Law, that may restrain us from sin, and constrain us unto duty: but such holinesse springeth not always from our union with Christ, for there may be a conscience of duty without sense of our need of Christ; as it was with the Israelites at Mount Sinai, Deut. 5.27, 28, 29. go thou near( say they to Moses) and hear all that the Lord our God shall say, and speak thou unto us, all that the Lord our God shall speak unto thee, and we will hear it, and do it. They have well said, all that they have spoken, saith the Lord. O that there were an heart in them, that they would fear me, &c. This I say therefore is the first thing to be attend●d unto, as ever ye would make a right use of your holinesse, see that it be such as floweth from Jesus Christ, and that there be not onely an heart awed with the Law, but waiting upon Christ to be all in all in us and to us, so shall we neither neglect the gifts of God in us, nor Christ and his Spirit, but shall give due honour unto all of them together.  
2 This may also Teach all Christians, not to trust upon the gifts of their holinesse, though they do spring from the Holy Ghost himself, though they be such as are unchangeable, though they spring from Jesus Christ, and knit our souls in union with him; yet trust not in the gifts themselves; the Lord layeth it down as the apostasy of Israel, Ezek. 16.14, 15. Trust not therefore in any of these, but let all our confidence be in Jesus Christ, not in any of the gifts of his Spirit whatsoever. For a little further opening of it.  
1 Trust not in any gifts that you have received for the performance of any duty; for it is not the strongest Christian that is able to put forth a good thought, 2 Cor. 3.5. but our sufficiency is of God, John 15.5. And the Apostle Paul cannot onely not do any great matter by his own strength and grace, but nothing at all without Jesus Christ; and therefore he giveth us to understand, that it is God that worketh in us both to will and to do, Phil. 2.13. If therefore we have any new work to do, look to the Lord Jesus Christ afresh by Faith, that he may carry an end all our works in us and for us; otherwise it is not any strength or grace in us, that can produce any good work, word, or thought; and therefore( mind you) the Apostle maketh it a principle of Christian Religion, that the just man liveth by faith, and he often mentioneth it, Gal. 2.20. The life which I now live in the flesh, I live by the faith of the son of God; where he putteth it into his own experience: Why, did not he live by love, and patience, and zeal? &c. Yet, truly they were lively in him, if ever in any man, besides our blessed Saviour: and yet notwithstanding he never attributeth life to any of these gifts of his, but if he speak of life, he maketh this his universal life, I live by the faith of the Son of God: and I am able to do all things through Christ which strengtheneth me, Phi. 4.13. This is the true savour of a Christian spirit, that when gifts are at the highest, the heart is then at the lowest, 1 Cor. 15.9, 10. the Apostle Paul there acknowledgeth himself to be as one born out of due time; for( saith he) I am less than the least of the Apostles, not meet to be called an Apostle, because I persecuted the Church of God; yea▪ but by the grace of God I am what I am, and his grace, which was bestowed on me, was not in vain, but I laboured more abundantly than they all, yet not I, but the grace of God in me. This is truly spiritual sanctification, that when the soul is full of the Holy Ghost, and gifts of the Holy Ghost, yet he is like a man in great penury, as having nothing of himself, this is a marvellous spiritual poverty, and you shall ever find( and I desire the Lord would open the hearts of his people to know what I speak) that if Christians have fallen, their greatest falls have been in their most eminent and exemplary gifts. If you shall mark the sins of all the servants of God, they have been chiefly found in the very exercise of their best gifts; let us take a little taste of them, that we may learn to use our gifts in the strength of Jesus Christ. Abraham a man full of Faith, none went beyond him in the old nor new Testament, yet if you red of any failing in him, it is in regard of the acting of Faith: what made him afraid not once but the 2d time, that his wife would be taken from him by Pharaoh? Gen. 12. by Abimelech, Chap. 20. had not the Lord promised to bless him wheresoever he came, Gen. 12.2. He had so much of the knowledge and grace of God shining in him, that Sarah needed not to have dissembled, and Abimelech( a poor Heathen) could say as much, Chap. 20.16. Behold thy Husband is to thee a covering of the eyes to all that are with thee, and with all other: thus she was reproved: As if he should say, thou needest no shifts and lies for thy protection, and to be a veil unto thee. This a poor Heathen can discern, that a man that hath God with him, needeth no other shifts nor covering to defend and shelter him. Thus we see that these great failings of Abraham were proper acts of unbelief.  
Moses a meek man, none like him for meekness on the face of the earth, there is but one sin storied of him after he came to the Government of that state, and this was his failing, hear now you Rebells, must we fetch you water out of this rock? so he lift up his hand,& with his rod he smote the rock twice, Numb. 20.10, 11. They provoked Moses as meek as he was; sometimes when Aaron and miriae dealt as peremptorily with him, he was not moved from the meekness of his spirit: But now he falleth into passion, and this was the very sin for which the Lord excluded him out of Canaan, Numb. 27.12, 13, 14. it was the breach of this royal grace, Chap. 20.12. Because ye believed me not, to sanctify me in the eyes of the Children of Israel, therefore you shall not bring this Congregation into the Land which I have given them. Which words show us the reason of his failing in the grace wherein he so much abounded, Because ye believed me not. The Lord will h●ve him know, that he must live by his Faith in his meekness; if any man think himself to be a meek man, and nothing shall over-wrastle him there, if you believe not in God, but in your meekness, your confidence will soon fail you.  
Peter, a man full of courage, and you red of two of his principal failings, and both in point of courage; he failed in the high Priests hall at the voice of a damsel; and in the porch at the speech of another maid, and the third time, at the voice of one that stood by. Math. 26.69. &c. Whereas afterwards, when he lived by faith, be became undaunted before the whole council, Act. 4.13. Another failing of his in point of courage we red of Gal. 2.12. He feared those of the Circumcision; whereas before he did eat with the Gentiles &c. Thus the Apostle Peters eminent gifts, did not bring forth their fruits. Know therefore that the best of all your gifts, faith, courage, meekness, wisdom, love to your brethren, will fail, if you trust in them, and you will be most apt to fail there wherein you do most excel.  
If a man be wise, he shall fail in that point, and it may be in nothing so much as in that, even in those things wherein he thinketh he walketh most wisely; and such an one will find most trials in point of his wisdom, and the like will be found in all other graces, and all to this end, to teach the Israel of God to know that no man liveth by his wisdom, nor by any thing in himself, but by Faith in Jesus Christ, whom God hath given unto his people, and who is onely able to give new supplies of his spirit unto his servants, to act every gift which he hath given them.  
I might have mentioned the example of Sarah, a meek and a quiet godly spirited woman, subject and obedient to her Husband, and called him Lord, whose daughters you are while you do well, 1 Pet. 3.6. and yet you know, one of her greatest failings was in point of reverence to her Husband, Gen. 16.5. When she saw that she was despised, she said to her Husband, Thou dost me wrong, &c. Where is the reverence of Sarah now? Will you have the daughters of Sarah to imitate her herein? What had her Husband done? There was no fault in him in this matter, she had no reason to tax him upon this point, it was her own Counsel, vers. 2. that he should go in to her maid; that I may have Children by her; therefore there was no colour of any just complaint on her part, yet see this meek spirited woman failed in the point of her meekness herein, and did express no greater failing all her life long, that we red of; she was weak in Faith once, but there was great reason for that, her womb was dead, and her Lord( as she called him) was old also: Nor doth the Angel so much blame her about it, but that action wherein she most failed, was in that grace wherein she most abounded. And though every grace of the Spirit be of great force when the Lord doth act and move it, yet let a man go forth in the strength of his greatest gifts, and if ever his heart fail him, it will be in them. think not when you have done all you can, that you are worthy of any thing, but say that you are unprofitable servants: For though sanctification be the way wherein the Lord will poure out all his blessings upon his servants, yet he doth require them to boast in none of their excellencies, but look at them all, as freely given them of God; and consider, that the right unto all, springeth from fellowship with Jesus Christ, that so not onely the gift i● self is grace, but the blessing that followeth upon the gift is grace also; and suppose that we have attained all that we pray for, shall we then exalt our own gifts? No, but let us say with Jacob, I am less than the least of all the mercies and truth which thou hast shewed unto thy servant.  
do not trust, as not upon gifts, nor upon duties performed by those gifts, to reach the blessing; so look not for your Justification from thence at all; for the Apostle is plain, that he looked not for any thing for his righteousness before his conversion; and after his conversion, he counteth it all as dross and dung, that he might win Christ, Phil. 3.6, 7, 8. And, for our faith, they are not to be trusted upon as grounds of our Faith; for all the gifts of our sanctification are fruits of our Faith; and therefore our Faith is said to work by love, Gal. 5.6. and so it doth by all other gifts of the Spirit, and if they be fruits of Faith, then Faith is not built upon them.  
And thus much of the second Use which Christians are to make of their Sanctification.  
3 There is in the next place a point of witness, which this Sanctification doth yield, and the Spirit of God with it; the water beareth witness to the blood, and the blood to the water, and the Spirit unto both, 1 John 5.6, 7, 8. A mans own Spirit beareth witness also, Rom. 8.16. And therefore as a witness of God unto our Faith, we may lawfully hear what it speaketh: But this is the life of a true Evidence, that all these gifts of God do not bear witness any further then a man seeth the Lord Jesus working them in him, and for him; for it is Faith that maketh all the graces of the Gospel active; and it is a condition so requisite, that unless our works be of Faith, and flow from it, they are not acceptable before God; Heb. 11.6. Therefore unless Faith carry an end our works, they are not works of holinesse, such as should bear witness to the soul; therefore the Apostle doth stir up the Corinthians unto this mainly, Examine yourselves, whether you are in the faith, 2 Cor. 13.5. And if he do exhort them to Examination, it is in point of Faith,& therefore Reverend Forbes of Middleburgh( who hath written a Sermon upon that Text) saith well, That unless men find faith in their holinesse, none of all their sanctification will become a sound witness of the grace of God unto them; but if Faith be found, then you shall see Jesus Christ accepting you, and breathing in you, except ye be reprobates.  
There is a marvellous gracious witness that Sanctification giveth unto him that liveth by Faith in Jesus Christ, if it be in Christ, and work from him, and for him. This onely is that sanctification which the Lord commendeth unto his servants to seek after it.  
4 A fourth Use of our sanctification is, that the Spirit of God helpeth us by it in point of rejoicing; and therefore it is that you shall see the Servants of God rejoicing in their holinesse, so doth the Apostle Paul, 2 Cor. 1.12.— This is our rejoicing, the testimony of our conscience, &c. He rejoiceth at what the Lord doth by him, and with him, Gal. 6.4. But what is it that maketh the Apostle rejoice before God? When he rejoiceth in his work before the Lord, you shall ever find him rejoicing at the Lords acting these gifts in him, and blessing him in his work. Let us look upon two or three Scriptures for this end, 1 Tim. 1.12, 13. So that( mind you) as he seeth God giving him these gifts, and enabling him unto the work, so he blesseth God in that behalf. You shall find him also blessing God that had prospered this work of the Ministry wheresoever he came, 2 Cor. 2.14. The Lord working in him and for him, maketh him to triumph and to over-wrastle all the difficulties that he meeteth withall. The Lord had given him gifts,& taught him to exercise those gifts, and doth accept him, and therefore he expresseth himself in a marvellous strong speech, Phil. 1.20, 21. I am in nothing ashamed, &c. for to me to live is Christ, and to die is gain. To me to live is Christ; as if he had said, I have no life but from Christ, I put forth no act of life but for Christ; this is the sum of all his conversation; and if Christ be his life, then death will be his advantage, and Christ will be magnified in either.  
Thus we see how the Saints of God have made use of their Sanctification; they are careful to see that it flow from Christ, and yet when they have it they dare not trust in their best gifts for the least duty, neither do they look for their Faith from their best gifts, but they expect their best gifts to flow from their Faith: They make use of the testimony of their holinesse when they see Christ in it, and Faith in it, and the Spirit of God carrying them along in the ways and duties thereof. Thus they see their holinesse, and take comfort in it,& from the witness of it, as that by which the Lord dispenseth comfort unto his people, when they receive it from the hands of Christ,& by Faith in him, by which they are taught of God to carry an end their whole conversation in his name.  
5 Furthermore, as we receive it from Christ, and trust not in it, but in Christ, and receive the witness of it in Christ, and in the Holy Spirit of Christ; and as we receive joy and comfort also which the Lord doth minister to us in a Sanctified course by his Holy Spirit, so we grow up and perfect our holinesse which we have received in his name.  
There is growth in grace, this Sanctification is not bedrid, Christians are not as weak now, as they were seven years ago, nor do they stand at a stay, but go forward in Christianity; and hereupon the Apostle exhorteth the Ephesians, Chap. 4.16. To speak the truth in love, that they may grow up into him in all things which is the head, even Christ: Implying, that men that enter into the ways of holinesse, ought to grow on unto perfection in the fear of God, Job 17.9. And many sweet means the Lord hath appointed for this end; the communion of Gods people tendeth hereto, Prov. 13.20. He that walketh with the wise, shall learn wisdom: All the Ordinances of God are appointed for this end also, to beget and increase Faith and holinesse; therefore a Christian in the use of all these Ordinances, doth not stand at a stay, but is still thriving and growing, and that not in his own strength, but in the strength of Jesus Christ, seeking for his acceptance and help in every duty he goeth about; and this is that the Apostle doth exhort the Colossians unto, Chap. 2.6, 7. This ought Christians mainly to attend unto, that as you see the branch, the more juice it sucketh, the more fruitful it is; so also it becometh the people of God to know, that the more need we stand in to be fruitful, the more need we have to derive a continual fresh supply from the Lord Jesus Christ; that by his Spirit renewing grace in us, we may be enlarged, and carried an end in the ways of God; whereas otherwise, the hearts of Christians would soon fail to go on in those things wherein they desire to be growing up unto perfection.  
What is the reason that so many servants of God are not so lively in their profession as they were wont to be many yeares ago? Truly wee attend upon Ordinances, but it is onely upon the outward act of them, and not upon Jesus Christ in them; this is many times wanting in the hearts of Gods people; but truly if this be our constant frame, and wee do not recover ourselves, then is not our sanctification such as floweth from fellowship with Jesus Christ; for you shall find this to be true, that there is no gift of Christ, nor no sanctification accompanying salvation, but it doth knit us nearer and nearer unto Christ; and the more wee are filled with true spiritual gifts, the more empty wee are of our own strength, and selfe-conceits; and so wee ought to be, otherwise we shall constantly find this, that if the Lord do not preserve this empty frame in us, the more full we are of any gift, the more full shall we be of our own strength, and consequently the less need shall we feel of Christ; and if this be our constant frame, it will be a sad argument that our best sanctification will not endure but fall away, unless we be knit unto Christ by the Spirit of his grace; for by all true sanctification we are the more knit unto him, so that if any man would know whether the superscription of Christ and his Image be stamped upon his sanctification, this you shall ever find to be the stamp of the grace of Christ, that the more you receive from him, the more you stand in need of him; in so much that notwithstanding all the gifts of the Spirit, there is not the ablest Minister of the New Testament, but( if his gifts flow from the Spirit of Christ, and knit you unto Christ) you will find as great need to cleave unto Christ, as ever you did the first day when you came trembling into the Pulpit. If therefore wee feel ourselves full, so that the more we have received, the more sufficient we are, and go not about the duties we have in hand in fear& trembling, but in self-confidence, if this be our usual and constant practise, it is but counterfeit Christianity; I do not say that the gifts are counterfeit, for they are from the Spirit of God, and men may by them be very serviceable to Church and commonweal, but this is certain, that the stronger and the more your gifts are, if you sit loose from Christ, the emptier your hearts are of him. But you will say, may not a Christian be full of himself, and depend upon the strength of his own gifts? Yes, God forbid I should deny that, for the best Christians have gone astray in the exercise of their best gifts; and hereupon Abraham hath been wanting in faith, Moses in meekness, Peter in courage, and Sarah in her modesty, they have been so apt to trust upon those graces of God, wherein they have most abounded, that they have principally failed therein: but this you shall find, that( if they have been overtaken once or twice) as the burnt child dreads the fire, so they grow to be more sensible of their need of Christ, more fearful of departing from him, more careful to cleave unto him, that they might grow up in his Name unto all well pleasing in his sight. If therefore there be a sanctification that standeth at a stay in any man, it is a great suspicion whether the gifts thereof flow from fellowship with Christ, or no; if gifts be truly spiritual, a man shall usually grow up in them, Habenti dabitur. employ them, and multiply them; but if you employ the gifts you have received, in your own strength, and you are now full of your own sanctification, truly this is but frothy work, and doth not convey true nor lively nourishment and comfort: but the comfort and life is to him that in his most spiritual gifts& best performances, is empty of himself, and onely full of Jesus Christ, to live or die is his advantage.  
This is the Use which I would commend unto you touching your Christian sanctification. Thus we see sundry things have been cleared from this doctrine concerning the Covenant of grace. There remaineth another thing to be resolved and cleared from the doctrine; for if God in the Covenant of his grace do give himself to be a God to Abraham, and to his seed, It is then to be inquired, How God the Father giveth himself, and how the Son, and how the holy Ghost giveth himself; for these are the fundamentals of the Covenant of grace, and necessary to be opened for cleared the doctrine of it.  
How God the Father doth give himself to be a God in Covenant to Abraham, and to his seed, that is, to the faithful seed of Abraham.  
All the Persons in Trinity concur in works ad extra, in works upon the Creature. They give themselves by a Threefold work or Act.  
1. The first Act of G●d is( having chosen us in his son) He gave forth his own son out of his bosom for the redemption of Abraham& his seed; that is the first and fundamental of all the rest that God doth put forth, or any other Person in Trinity, for the applying of the Covenant unto the hearts of his people; And God in giving his son doth give himself, Isai. 9.6. Joh. 10.30.& 1 Joh. 2.23. Rom. 5.8. Joh. 3.16. And as God giveth us his son, so he giveth us all things else in his son, Rom. 8.32. So then this is the first and the great work of God, that he hath given his Son out of his own bosom, to take our nature upon him, to led a miserable life, and to die a cursed death, and in him hath given all his Attributes, his mercy, and power unto the sons of men; an undoubted ●●gne that God intendeth to give himself in the Covenant of grace unto his people, when he giveth Jesus Christ himself in that Covenant, as he doth expressly, Isa. 42.6. where wee may see that God giveth another, even that God the Father giveth God the son. Thus it is a gift of the Covenant that God giveth his son to be the foundation of the Covenant, and the chief blessing of it. And Chap. 49.8. He speaketh to the same purpose. No man hath seen God at any time,( Joh. 1.18.) nor can see him; nor will God the Father have immediate fellowship with any creature; but the onely begotten son of the Father, the Lord hath given him that he might reveal him; Thus wee may perceive that the Lord is gracious and marvelous gracious in that he giveth us his son, his dear son, the second Person in Trinity; and thus he saith to his Elect; I will be a God unto thee, and give thee my son that shall redeem thee out of all distress and danger. Thus doth the Lord for his people, and it is a clear evidence of his grace, and sheweth that his love unto his people is beyond all banks and bottom; for the Lord to give us his son, and this son so soon as he was promised, his people saw him a far of. Joh. 8.56. Your father Abraham rejoiced to see my day, and he saw it, and was glad. For when the Lord Jesus Christ was promised unto him, Gen. 17.16, 17. and the Lord had said unto him, I will bless Sarah and give thee a son of her, yea I will bless her, &c. Then Abraham fell upon his face and laughed; he did rejoice that the Lord would give him a Saviour out of his loyne●: how it could be brought to pass it may be he knew not, but by a spirit of prophesy did he discern it no doubt. This is the first work of God in giving himself by Covenant, and this was done long ago before we were born; he gave him in his eternal counsel when he did elect us in him: he gave him when he sent him into the world. But this is more when  
2 He giveth us unto his Christ by Covenant, and draweth us unto him, and giveth Christ unto us also. And this grace of God cometh nearer us; the other did leave us like lambs in a large pasture, but now as He giveth us unto Christ, so he giveth him unto us, and both in present possession. And this the Father doth, Joh. 6.44. for no man( saith Christ) can come to me, except the Father which hath sent me draw him; and every one that hath heard and learned of the Father cometh unto me. Now this kind of hearing and learning of the Father, is a strange kind of learning which the Lord Teacheth the soul by— when he draweth him unto Christ, an effectual Teaching and powerful. 1 Cor. 1.9. This is your effectual calling; and this is the Lords giving us unto his son, John 6.37. All this is properly the work of the Father. Men are said to be well given when they give themselves to their books, to their works, and business, but this we may well say, that we are indeed well given when the Lord giveth us unto his son; for otherwise we are but in an ill state, which way soever we are given.  
If you shall ask, How the Father giveth us, and calleth us, and draweth us into fellowship with his son?( for they are Scripture-phrases, and all of them of like value in Scripture-sense.)  
In a word, The Lord draweth us unto his son by his Spirit, and calleth, us as by his word, so by his Spirit also, and giveth us by his word and Spirit unto Jesus Christ. In this thing I shall speak no more unto you, than what you have often heard, and I suppose long ago received; As that the Lord calleth his people out of their sins by the light of the Law, and by the Spirit of bondage; he setteth home the Law effectually unto the soul, and thereby draweth us from sin and from the world in some measure, that we have now no mind to those things which before we were full of delight in, whether they be sins against the Law, or sins against the gospel: it is the Lords usual dealing by his Spirit to set home sins against both, in so much that thereby we come to be afflicted with some kind of trembling and fear and torment about our spiritual estate. And thus it was with Saul( who afterwards was Paul) Acts 9.3, 4, 5, 6. when Christ called unto him out of heaven, and challenged and convinced him of sin, he all trembling and astonished said, Lord, what wilt thou have me to do? So it was with the Jaylor, Acts 16.29. After the Lord had shaken his heart with an earth-quake( which is a sanction of the Law, and a ratification of it, as all Gods judgements are) he called for a light, and sprung in, and came trembling to Paul and Silas. Thus the Lord draweth men out of themselves, and their sinful ways by a spirit of bondage, whereby they are convinced of sin, and desert of Gods wrath, are greatly and deeply afflicted with fear: concerning which the Apostle Paul saith, 2 Tim. 1.7. God hath not given us the Spirit of fear( or bondage) but of power, of love, and of a sound mind, &c. Such fear also the Apostle John speaketh of, 1 Joh. 4.18. when he saith, Perfect love casteth out fear, for fear hath torment; which cometh from the sense of a mans estate; whereby he is forced to cry out many times, and to say, woe worth my soul, that ever I was born, for the Lord causeth me to possess all my sins, and presseth me down to the nethermost hell. This is one work of the Spirit of bondage, by which the Lord draweth the soul out of itself and sins, though of itself the spirit of fear goeth no further than to shake a mans carnal confidence; which is accompanied with Anguish and Torment, 1 Joh. 4.18. Rev. 9.3.& 11.10.  
Besides this Spirit of Bondage, the Lord hath another work, which is called a Spirit of Burning, Mal. 4.1. The day cometh, &c. This is a Spirit of burning; let us speak unto it a little; the Prophet saith, It shall leave them neither root nor branch. There are two things in the root.  
1. The first is the Roote of Abrahams Covenant, which this people much trusted upon; and that i● it of which John Baptist speaketh, Now the axe is laid to the roote of the three, &c. and this he spake( Mat. 3.9) after he had said, think not to say within your yourselves, Wee have Abraham to our father, vers. 8. So that all the confidence that they had in Abrahams Covenant, and Temple, and Tabernacle, and such things, is burnt up, and so they have no roote left them to stand upon. And this is one thing intended by the Roote. But  
2. Secondly, there is something more in it, for with this Spirit of burning, the Lord by the power of this Spirit doth cut us off from any power of our own natural gifts, and parts, and spiritual gifts also, whereby we thought to lay hold on Jesus Christ; and we are cut off hereby from all the confidences that we have in our own sufficiency; when once the Lord intendeth to bring a soul unto himself; for there is an usual presidence that we have in our own state, though the Lord have cut us off from hope in the righteousness of our parents, and from boasting of his Ordinances, yet we think there is some power still left us, and therefore we hope and will seek in our own strength, that the Lord may reveal himself to us in mercy and peace; but when the Lord cometh nearer unto us, he will show us how unable we are to take up the least good resolution, we shall find ourselves, like bruised reeds unable to hold up our heads; for Christ came to seek and to save that which was lost, so that Christ will not declare himself to seek us until we be lost, and therefore he saith, Math. 16.24. If any man will come after me, let him deny himself, and follow me; And according hereunto it is that those converts, Acts 2.37. do cry out when they were pricked in their heart, and said unto Peter, and to the rest of the Apostles, Men and brethren, what shall wee do? Hence it is also that the poor soule● that came unto Christ, Math. 12.20. were like bruised reeds that could not hold up their heads, for the Lord in this case bruiseth them,& layeth them low, that they see no more hope of mercy, nor likelihood that God should show them any hope. Thus doth the Lord burn up the Root of Abrahams Covenant wherein men trust, and the Roote of all our selfe-sufficiency, that now wee find ourselves dried up& our strength consumed, that now we are not able to think as of ourselves a good thought.  
And again the Lord by this spirit of burning doth burn up all our branches also, how faire and green soever they have been; All our fastings, and humiliations, and almsdeeds, and prayers, such things as the Pharisees much boasted in, Math. 6.1, 2, 3. &c. but these things are all burnt up. The fruit of bondage worketh unto fear, and now all the hope is that a man setteth upon reformation; but if the Lord love a mans soul, he will not let him stay there, but goeth further with him, and sheweth him that his prayers and fastings, are all empty and fall short of the life and power of Jesus Christ; but yet the soul is not quiter out of hope, though the Law cannot save me, if it cannot, I must get me unto Jesus Christ, and lay hold upon him for salvation; as if all were to be had by faith in Jesus Christ, if once we can lay hold upon him, and nothing else were required but faith in Christ, and thereby my laying hold upon him: I see plainly( saith a man in this case) that there is no hope in me, as hath been rightly observed, and therefore He trust upon Jesus Christ, and give up myself to him: but now if the Lord love thy soul, he will not suffer thee there to rest, he will not leave thee so, He will press thee further. How comest thou by faith in Christ? Why, thou tookest it up of thine own accord, thou thoughtest all thy gifts and duties were in vain, and therefore now thou wilt believe in Jesus Christ: Is it so easy a matter? Can any man come unto Christ except the Father draw him? And is thy faith any more than a resolution of thine own, when thou wast convinced of the emptiness of thine own gifts and abilities? When this spirit of burning hath blasted this thy faith also, and that by the clear evidence of the Gospel put upon it. Now saith the soul, I see that I am not in Christ, though I said that I would trust in Christ, yet I see, it is not every one that saith, Lord, Lord, shall enter into the kingdom of heaven. Now I see it is not my faith( such a Faith as mine is) that will reach Jesus Christ; it is not a faith of my own undertaking that will serve the turn. I see now Christ alone must work this great work in me, and Christ in the way of his own Ordinances, therefore I must look for it in his word, and in the fellowship of the Sacraments; therefore I will look up unto the Lord in all these, and wait for him, and seek him therein: And I hope I can seek and wait in that way, though I can do nothing else, and so the poor soul maketh account that in time he shall find Christ in the Ordinances, and so hammereth out a faith from thence, and therein blesseth himself. Now( mind you) the Spirit of God( when the Lord God the Father will draw home the soul thoroughly to Jesus Christ) will burn up all thy confidence; for if thy soul be not utterly lost, so long as it hath any roote, or power in itself, it is not come to an utter self-denial; though I cannot work I will believe, and if I cannot believe, I can wait that I may believe, and so here is still the old roote of Adam left alive in us, whereby men seek to establish their own righteousness. This old roote putteth forth itself, and will not suffer the soul to be wholly from Christ and for Christ alone, and all because there is a sprig of Adam left in the soul; whence it is, that the soul is marvelously apt to have hope and confidence more or less from some virtue or power in himself, therefore its no small matter to be cut off from Adam; thats contrary to nature; As faith the Apostle, Rom. 11.24. this is a marvelous strong work, when the Spirit of God comes to act things contrary to nature; for nature is fully possessed, that what God commandeth, I am able to do it: nature will not be persuaded to the contrary; If I hear God command any thing, I will do it( 〈◇〉 a carnal heart) and if I cannot do it, I will believe, and if I cannot believe I will wait, and I can wait that I may believe; this is still but nature: Now when the Lord cometh indeed to ingraffe us into Jesus Christ, this is quiter contrary to nature. Why, wherein is it so contrary? I answer, whereas nature is active for itself, now it cometh to pass, that whereas a soul hath been stirring and busy in his own strength, at length the Spirit of God, by the mighty power of his grace, being  shed abroad into the soul, doth burn up root and branch, not onely the root of Abraham's Covenant, but all the fatness of the root of the Wild Olive, by which we are fat and lively to all spiritual work in our own apprehensions; so that we work in our own strength, until the Lord come and cut us quiter down, and make us to see that there is not the least good thought, as of ourselves, and therefore unless the Lord be wonderfully gracious unto us, we cannot be saved, till it come unto this, the soul is not fit for Jesus Christ.  
Thus the Spirit of God may work powerfully in the hearts of men, and burn up their root and branch, and this a spirit of burning may do, and yet leave the soul in a damnable condition for ought I know, and such as many a soul may be in, and yet never come to enjoy saving fellowship with Jesus Christ; therefore as this is one arm of God stretched forth for the salvation of his people, when he draweth them out of themselves, by a Spirit Of 

Bondage towards Christ: So  
Burning towards Christ: So    
2 There is a further work of God in drawing us home thoroughly and effectually to Jesus Christ, when he giveth the Spirit of Adoption, which reacheth beyond all the former work; he hath cut us off from ourselves, and now we stand in a state quiter contrary to nature, and if any saving work be wrought in us, it is quiter contrary to nature; if any thing fall upon the heart and soul of a man, to bring his will to this pass, to lie down at Gods feet, that he knoweth not what to do, and yet whatsoever the Lord calleth him unto, he is willing, if it were possible to be done, he would run through fire and water to do it: but he findeth himself unable to do any thing, and now he will tell you that to believe is as impossible for him as to build a world: why then bid him wait, wait? saith he, I, but I cannot wait, and if I seek the Lord, I cannot find him, and I see others of Gods servants wrought upon graciously, ●ut dead-hearted I, nothing will work upon me; now in such a case as this, the Spirit of God cometh into the heart of a Christian, and taketh possession of the soul for Jesus Christ, and so draweth the soul to Christ, and maketh it there to stay, and there to lie down, and to be willing to be drawn yet nearer and nearer unto Christ, and to be carried an end by him, to take all from him,& to give all the glory to him. This Spirit of Adoption doth give a man a Son● like frame to lie prostrate at his Fathers will, like unto the prodigal Son, Luke 15.17, 18, 19. who when he came to himself, and saw how unable he was to provide for himself, and how unworthy he was that his Father should do any thing for him, he came and lay down at the feet of his Father, for he is unable and unworthy of any mercy. Now this stooping of the heart unto God, and yielding unto him to do with us as seemeth good in his own eyes, is such a prostration of the heart, wherein the Lord hath taken possession of the soul, that now a man is lead unto fellowship with Christ, that there is None in Heaven but him, none in the earth in comparison of him that the soul desireth after; and now a man waiteth upon Christ to see what he will do for him; and though he cannot tell you that he waiteth, yet he doth wait, that he may be helped of God, to depend upon him. Thus he receiveth all from Christ, and giveth all unto him. This is the Fathers d●awing of the soul, which is expounded to be the hearing and learning of the Father, of which John speaketh, ch. 6.45 He that hath heard and learned of the Father, cometh unto me; which is, when the Lord hath drawn the soul out of his natural corruptions, legal reformations, pretences of Faith, and waiting upon Christ in his own strength for Faith, if it be wanting: Then when the soul doth lye at his feet to be disposed of according to the will of God, and is in some measure subject unto the Lord, though not so much as he could desire; and therefore now the soul doth not content or bless himself in any gifts or works of his own, but yieldeth himself humbly to the Lord, to work in him both will and dead of his own good pleasure, and to teach him how to seek, and wait, and believe, and long after Jesus Christ, these things he waiteth for: Otherwise until he be thus taught of God, the soul will always think that he can do something; and is not able to come out of himself to utter denial of himself; but if any man will come unto Christ, he must deny himself, even all his own gifts, and parts, and good works whatsoever; for a man is never utterly denied, until there be nothing left of which a man can say, This I am able to do, or this is an hopeful thing in me; and when it cometh to this pass, then will the soul lye down at the will of God, and aclowledge, that if the Lord would never show him mercy, just and righteous are his judgements. Now when the soul and will of a Christian are convinced of these things, as well as his judgement, that now he waiteth upon Christ as well that he may be able to wait and seek the Lord, as he doth for any other good thing from the Lord, he waiteth now upon the Lord for a poor spirit, and cannot perk up himself, no more then a bruised Reed can do. Thus when it cometh unto saving work, the will and soul of a man is so cast down, that a man cannot tell what to make of himself, but there he lieth to see what the Lord will do with him, whether he will reach forth the hand of salvation unto him or no. In this case the soul is left utterly voided, and hath in himself neither root nor branch, but seeth how unable he is in himself to believe or wait; nor can he tell whether Jesus Christ be his portion, and now doth the Lord take possession, and fill the empty soul.  
If you ask me how this spirit cometh into the soul to make it thus to stoop unto Christ?  
You shall find that the Lord useth to convey himself unto the soul in some word of Promise of the Gospel that sheweth unto the soul the riches of the grace of God in Jesus Christ; something or other is declared of Christ. This word being taught in the public Ministry of the word, or brought to remembrance in some spiritual duty, as Prayer, or Conference, or the like,( fo● I will not limit the Holy One of Israel) yet usually it is done in the Ministry of the Gospel; and though the Lord doth not limit himself, yet he doth limit us to attend upon the means which he usually worketh by; but whatsoever the way be, this is the manner of Gods working, he doth universally come into the soul in some word or other of his grace; as for instance, that in 2 Cor. 5.19. or that in 1 Tim. 1.15. In some such word of his grace he cometh and putteth life into the soul, and maketh it somewhat quiet, and causeth it to see that there is hope in Israel, and the Lord is able, and there is riches enough in Christ ●o save me. By such kind of work it is that the Lord bringeth the souls of his servants effectually to Christ, and now hath God the Father given us unto him, and until now thou never camest unto him savingly. This is the second Act whereby God the Father giveth himself unto the soul.  
The third act or work followeth both these, as soon as ever the Lord hath given this selfe-denying spirit unto the soul, and hath made it like unto a bruised Reed, or like a Traveller that is out of his way, and willing to take any man by the hand that will led him into his way again; when the soul is in such a frame, the Lord cometh with a third act of Reconcilement. The first work was of Conviction, the second of Prostration, the third of Reconciliation. This is the third work of the Father, though there is in all these works a concurrence of the whole Trinity, yet some are more proper unto each Person, as our catechisms teach us, and we are not wont to scruple such expressions in them. God the Father created us, and we cannot expound it; but as God the Father created us at the first, so he doth again create you, or else if we acknowledge it in the one, and not in the other, we do wrong unto God, even to the Father. Well, he is then reconciled unto us, having given unto us the Spirit of his Son;& now he doth pronounce us reconciled unto him, this is the work which is spoken of Rom. 5. 10. and this is the work of God the Father, according to that was before alleged, 2 Cor. 5.19. God was in Christ reconciling the world, &c. Now there are two acts of God as fruits that follow hereupon, and both of them done at once upon the soul.  
1 The first is Adoption, whereby he maketh us his Children, as Gal. 4.4, 5, 6.& John 1.12. So that now we are the Brethren of Christ, and the Sons of the eternal God; Adoption is properly the work of the Father, but Christ being the natural Son of God, we must be knit unto him, before we can be accounted Sons.  
2 The second is Justification, Rom. 8.33, 34. This is the Father● work, and it is principally attributed unto him to forgive our iniquities, and to make reconciliation in Christ Jesus. And look as it is in our natural Being, so soon as ever we have received natural life from Adam, we become the Sons of Adam, and his sin is imputed unto us: so it is in the new birth, as soon as ever the life of Christ is  shed abroad into our hearts, so soon are we Heires of Christ, and the righteousness of the second Adam is imputed unto us now to our Justification, as the sin of Adam before was to our Condemnation.  
The Doctrine itself is but an Use, but I desire that we may all of us apply it unto ourselves. It will be a help to us for our Instruction, to Teach us how we came to saving fellowship with God in Jesus Christ, and wherein lieth our spiritual union with Christ, and how it is wrought and obtained; and this is necessary, for as it hath been observed by others, so we may now gather it from what we have heard, that there be 4 sorts of men that fall short of this union with Christ.  
1 You have some that bless themselves in their natural estate, it may be they are rich, and honourable among men: well, they bless themselves in that estate, and will never go any further.  
2 There is another sort that are convinced of the danger of their natural estate, they dare not rest there, and hereupon they fall upon Reformations, and so to duties of Humiliation, and such like, wherein they find( as they conceive) such a blessed change, and so much comfort as doth satisfy them: And indeed God doth comfort men in their Reformations, for God will have no man lose by him, Mat. 6.2, 5. Hypocrites have their reward for their Alms and for their Prayers. Herod when he heard John, reformed many things, and heard him gladly, Mark 6.20. Here was a great change, and doubtless much comfort in that gladness, yet these men never had the work of God the Father, to burn up all that they had received by any strength of their own.  
3 A third sort go a step beyond these, they have been convinced that they went forth ●o Reformation in their own strength: they plainly see it, and discern it, and therefore they know that it is impossible to be saved by the righteousness of the Law, and that it is not of works, neither of one kind, nor of another; they are convinced that Faith onely must do the dead, and upon this ground they will take up Faith to believe in Christ for salvation, and that Faith, which formerly they have pitched upon their good duties, they will now pitch upon Christ; but still it is the same Faith, for the root is not yet burnt up, the old corruption still remaineth in them, and so here is your old faith still translated from one object to another; it was fastened before upon your duties and reformations, and now upon Christ( though by creature-strength) and now a man is ready to pled and say, If God had not loved me, he would never have set me upon such reformations, nor have enlarged me with such comforts, if he had not been well pleased with me in Jesus Christ. And though I have been sometimes burnt up touching my hope in reformation, yet I have translated my Faith to Jesus Christ; but how came you to do that? Why, I saw my hopes in my own reformation would not serve my turn, and therefore I believed in Jesus Christ, and now shall nothing draw me from him, nor pull me from my confidence, for I have built upon some word of God, and some Promise of his made unto such reformation as I have set upon, and is not this true Faith in Jesus Christ? This is far from true Faith, it is no other but a strong fallacy whereby the Devil doth cheat men, and in truth this Faith is but a Faith of a mans own making( that I may so speak) it is no more than a spirit of Burning at the best, that hath burnt up his confidence in his own works, and taught him to resolve in his judgement to believe on Jesus Christ.  
4 There is a fourth sort also that fall far short of Christ too, and yet go beyond all these; they go beyond works, and beyond this Faith also which we have spoken of, which was not a lively Faith in Christ whereby we are justified, but men justify themselves by it, God doth not justify them. Now this fourth sort come plainly to see that their Faith is shaken, and they dare not look God in the face▪ to justify the truth of their Faith before him; it is true, many an heavenly spirited man cannot tell what will become of him, nor can he tell whether his Faith be sound, but many an Hypocrite also is so far convinced, that he cannot tell what will become of him, nor can he say that his Faith is right, nor that he is able to believe: What saith the soul now in such a case as this? He will say, I see it is not my Reformation, nor my Faith that will serve the turn, what is it then? I see that now I must wait upon Christ that I may believe, and unto him I must seek for help. Is not this soul in a state of everlasting fellowship with Christ? Truly this is tha● which the Lord many times bringeth the souls of his Servants unto, but he leaveth them not there, if he mean to do them good; for I would examine again, how camest thou to wait upon Jesus Christ? thou hast been driven out of conceit of thy former Faith, and so hast been forced, and hast ●een a necessity to wait upon Christ for Faith, or else thou canst not believe; forc● of Argument hath constrained thee thu● far; if thou hast taken up a course of waiting onely upon this ground, here is a spark of old Adam still kept alive in thee: Thou art able to seek and wait upon Christ, and yet I cannot promise thee that thou hast any part o● portion in him. But a soul will say, Hath not the Lord made gracious Promises to all those that seek for him? Hath he not said that all they are blessed that wait for him? Isa. 30.18. And am not I wrapped up hereby in a bundle of grace and peace? Mind you, there is no promise of life made to those that wait& seek in their own strength, who being driven to it, have taken it up by their own resolutions; though I grant it is true, that every one that waiteth for, and seeketh the Lord aright, is driven unto it by the Lord, yet if ever the Lord mean to save you, he will rend, as it were the caule from the heart, I mean he will pluck away all the confidence you have built upon; a as man would rend the intralls of a Beast from him, so the Lord will b●ing you to a flat denial of yourselves, and that you have neither good will nor dead, as of yourselves: And, you will find, you know not what God will do with you, but this you know, that whatsoever he doth he is most righteous. When the Spirit of God cometh as a Comforter, he will in this manner convince the soul of a man that he hath heretofore hung upon his reformations for hope& comfort, but now he is brought plainly to see and flatly to deny, that he hath so much as one drop of the fatness of the true Olive three in him, when he most trusted unto his own excellencies. Now a man being thus far brought on, doth not only deny himself in his judgement, but in his will, and is ready to say as David sometimes did, If the Lord say he hath no pleasure in me, here I am, let him do unto me as seemeth him good. The Lord is righteous in all that cometh upon me: this onely the soul hath for his support in such a case, the Lord is able to do all for me that I stand in need of: If he show me no mercy, he is just, if he be gracious I shall live to praise him. Now when a mans will is thus subdued, that he hath no will of his own to be guided by, but onely the will of God; this is true brokenness of heart, when not onely the judgement, but the heart and will is broken. The soul being thus convinced, that neither his working, nor believing, nor waiting, nor seeking, as of himself, will do him any good, there is no mercy that he can challenge for any goodness sake of his own; then cometh the Holy Ghost in some declaration of Gods free love, and taketh possession of the heart, and then the soul beginneth to pant after Jesus Christ, and nothing in Heaven but him, nor in the Earth besides him. The soul being thus wrought upon beginneth to put forth itself towards the Lord Jesus, but the Holy Ghost having taken possession before, helpeth our infirmities, Rom. 8.26, 27. He alone must help us, and no other.  
FINIS.