Part 16
This is the scripture-account of the matter: according to which, the sanctification of a sinner hath a special relation to Jesus Christ and his Spirit; depends withal on our relative state in the divine favour; and so is no less a mystery than our justification. As the depravation of human nature hath always been so manifest, that it could not escape observation in the world; so, in all ages, men have been aiming to discover and compass the cure thereof, in a right use they apprehend they could make of their rational faculties. The issue whereof hath always been, at best, but an outward show and semblance of sanctification, going under the name of moral virtue, having no special relation to Jesus Christ, and his indwelling Spirit; but such as it is, made the foundation of men's relative state in the fovour of God. And since the world by their wisdom knew not God; it is not at all strange, the produce of their wisdom, in the matter of
sanctification, or assimiliation to his image, lies so wide of the true sanctification acceptable to him discovered in his word. Truly it is there only we can learn the mystery of the sanctification of a sinner. And there it is revealed, that that great work is wrought by the Spirit, on the souls of men in a state of union with Jesus Christ, and after believing, Eph. 1:13, "IN whom also AFTER that ye believed, ye were sealed with that holy SPIRIT of promise." It necessarily depends on our union with Christ, in that we are sanctified IN Christ Jesus, as members of his body, 1 Cor. 1:2, created IN Christ Jesus unto good works. And faith is the instrumental cause of our sanctification, being, We are sanctified by faith, Acts 26:18: for thereby it is, that "of his fulness we receive grace for grace," (John 1:16.) the which is communicated to us by his Spirit, who glorifies him, by reforming us after his image, by means of that communication of grace from Christ unto us: John 16:14, "He shall glorify me: for he shall receive of mine, and shall shew it unto you." So "beholding as in a glass the glory of the Lord (Christ), we are changed into the same image, from glory to glory, even as by the Spirit of the Lord," 2 Cor. 3:18. Thus one being in Christ is made a new creature; forasmuch as he is such a stock as changes the graft into its own nature; "Therefore if any man be in Christ he is a new creature, chap. 5:17, "For as many of you as have been baptized into Christ, have put on Christ," Gal. 3:27. It dependeth also upon our justification, and reconciliation with God; inasmuch as the blood of Christ, with which we are sanctified, according to the scripture, (Rev. 1:5; 1 Pet. 1:2; 1 John 1:7,) is effective of our sanctification, as it is the meritorious cause thereof: and so the sanctifying virtue of that precious blood, proceeds from its atoning virtue; it sanctifies us, because it justifies and reconciles us to God; Heb. 9:14, "How much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God?" Wherefore, saith the apostle, 1 Thess. 5:23, "And the very God of
PEACE sanctify you." In like manner, it pre-supposeth our adoption; inasmuch as it is upon our being adopted into the family of God, that we receive the Spirit of his Son, conforming us to his image as our elder brother, which is the very thing wherein our sanctification doth consist: "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren," Rom. 8:29. "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father," Gal. 4:6, "We are changed into the same image, even as by the Spirit of the Lord," 2 Cor. 3:18. And it stands in the same relation to God's becoming our God, Ezek. 16:8, "I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine." Ver. 9, "Then washed I thee with water: yea, I thoroughly washed away thy blood from thee, and anointed thee with oil."
But although in this work of sanctification, there is communicated out of the all-fulness of grace in Christ, a measure, and that a predominant measure of every grace: yet it is not a full measure of any grace. Hence it comes to pass, that howbeit we are thereby renewed in the whole man, yet we are still unrenewed in the whole man too; to wit, in respect of two general parts, thence called the renewed part, and the unrenewed part. For this communication of grace, being of grace for grace in Christ, we are thereby renewed in every particular part indeed: but the measure of none of these graces being full in any soul while here, we are not wholly renewed in any such part; but there are remains of corruption still indwelling in every such part, in the mind, will, and affections, and in the body by way of communication with the unrenewed part. Thus two contrary principles, to wit, grace and corruption, are in the sanctified; being together in such sort, that in every particular part where the one is, the other is there also by it: even as in the twilight, light and darkness
are in every part of the hemisphere. All which the scripture doth abundantly declare. For what we have of this gracious work upon us, while here, is but in part; it is not perfect, 1 Cor. 13:9, 10. Though there is a new man put on, there is an old man to be put off, Eph. 4:22, 24. There is flesh as well as spirit in the best, Gal. 5:17; who therefore do look forth but as the morning, Cant. 6:10; or as the word properly signifies, as the dawning: yet, as the dawning differs from dark night, they differ thereby from the unsanctified, in whom there is no light, Isa. 8:20. (Heb. no dawning.) See Rom. 7:14–24. Phil. 3:21.
Howbeit, forasmuch as it is a predominant measure of every grace that is thus communicated: this work of sanctification doth issue in a state of death onto sin, and a state of life unto righteousness.
1. It issueth in a state of death unto sin, or in mortification. For by means of that communication of grace from Christ the head, though it is not full, the OLD man of sin gets his deadly wound. The reigning power of the whole body of sins is destroyed: inasmuch as a reigning principle of grace is thereby set up is the believer; and that "his seed remaineth in him; and he cannot sin, because he is born of God," 1 John 3:9. "Sin shall not have dominion over you: for ye are not under the law, but under grace." And total pollution, or defilement, through sin, is by the same means purged off; inasmuch as the restored image of God makes one really and personally pure and clean in the sight of God, as far as it goes: Tit. 3:5, "He saved us by the washing of regeneration, and renewing of the Holy Ghost." Compare Col. 3:10, "And have put on the new man, which is renewed in knowledge, after the image of him that created him." And thus one is put into a state of death, in respect of his unrenewed part, Col. 3:3, "For ye are dead; Rom 6:11, "dead indeed unto sin." The which state of death is such as a crucified man is in, who being nailed to the cross, shall never come
down till he have breathed out his last; Gal. 6:14, "The world is crucified unto me, and I unto the world." Rom. 6:6, "Our old man is crucified with him."
2. It issueth also in a state of life unto righteousness, or in vivification. For by means of the same communication of grace from Christ the head, one is endued with infused habits of grace, the immediate principles of gracious actions: the law is written in his heart; and his heart is circumcised to love the Lord. And thus he is put into a state of life unto righteousness, in respect of his renewed part; being "dead indeed unto sin, but alive unto God, through Jesus Christ our Lord," Rom. 6:11. So saith the apostle of himself: Gal. 2:20, "I am crucified with Christ: Nevertheless I live." And this state of life is such, as a man is in for the common actions of life, who is not only quickened, but risen and come forth of the grave; Col. 2:12, "Ye are risen with him, through the faith of the operation of God." Rom. 6:4, "That like as Christ was raised up by the glory of the Father, even so we also should walk in newness of life." And it is an eternal life; for the grace communicated from Christ to the believer, for that effect, "shall be in him a well of water springing up into everlasting life," John 4:14.
Now, this death unto sin, and life unto righteousness, spring from our communion with Christ in his death and resurrection. These last have in them a power and virtue to render his mystical members conformable to him in them. They have a power and virtue, to cause in them a dying unto sin, as Christ died for sin, a violent death, lingering, and painful, yet voluntary; and a rising from sin to a new manner of life, continued during their abode in this world, and perfected in glory; even as he rose from the dead to a new manner of life, continued till his ascension: Philip. 3:10. "That I may know him, and the power of his resurrection, and the fellowship of his
sufferings, being made conformable unto his death." Rom. 6:4, "Therefore we are buried with him by baptism into death: that like as Christ was raised up by the glory of the Father, even so we also should walk in newness of life." Ver. 5, "For if we have been planted together in the likeness of his death: we shall be also in the likeness of his resurrection." Since there is in Adam's sin and death, a malignant virtue, conforming his natural offspring unto him therein, to their defilement; why should it be thought strange, that there should be such a benign virtue in the death, and resurrection of Christ the second Adam, conforming his mystical members unto him therein, to their sanctification? for "as in Adam all die, even so in Christ shall all be made alive," 1 Cor. 15:22. The death and resurrection of Christ have this virtue, inasmuch as he died and rose again as a public person, and merited this conformation of his mystical members to his image, Rom. 6:4–12, Eph. 3:5, 6. And they have this effect, as they are applied to us by the Spirit. For the case of our justification and sanctification, is much like that of the delivering one who is a prisoner for debt. When the surety's payment of the debt is legally applied to the prisoner, by the judge sustaining it as clearing his debt; in the moment of that application, the prisoner is legally free; he is no more a prisoner in point of right, though still in the prison, until that one sent by the judge, apply it to him really by opening the prison-doors to him, and setting him at liberty. Even so the death of Christ, and his resurrection, considered as the evidence of his complete satisfaction, being legally applied by God the Judge, to a sinner, upon his believing; they have an immediate effect on him, constituting him in a happy relative state, in justification, and new relation to God as his Friend, Father, and God; so that he is thereby free, even from the dominion and pollution of sin, in point of right, as well as he is in fact freed from the guilt of it: be is by that application legally dead unto sin, and alive unto God: Rom. 6:10, "For in that he" (to wit, Christ) "died, he died unto sin once: but in
that he liveth, he liveth unto God." Ver. 11, "Likewise reckon ye also yourselves to be dead indeed unto sin; but alive unto God through Jesus Christ our Lord." Now, the curse which stood as a legal bar to sanctifying influences, in respect whereof the strength of sin is the law, 1 Cor. 15:56, being thus quite removed by the legal application, of the death and resurrection of Christ to the believer; the Spirit doth really apply the same death and resurrection to him, conforming him personally thereto, through the communication of grace to him, out of the fulness of grace in Christ the head; without which there cannot be any such conformation, according to the stated method of grace revealed in the scripture. And thus they have a mediate effect on him, constituting him really and personally holy, in sanctification: Rom. 8:2, "For the law of the Spirit of life, in Christ Jesus, hath made me free from the law of sin and death." Col. 2:12, "Buried with him in baptism, wherein also ye are risen with him." 1 Cor. 12:13, "For by one Spirit are we all baptized into one body." John 15:4, "As the branch cannot bear fruit of itself, except it abide in the vine: no more can ye, except ye abide in me." There was a double sprinkling of the blood of the sacrifices, called the blood of the covenant, Exod. 24. First, it was sprinkled on the altar, for atonement and reconciliation with God for Israel, ver. 6. And next, it was sprinkled on the people, for their purification, ver. 8; its purifying virtue flowing from its atoning virtue. Accordingly there is a double application or sprinkling of the blood of Christ, thereby signified: one for our justification and reconciliation with God; mentioned Heb. 12:22, "Ye are come"—Ver. 24,—"to the blood of sprinkling, that speaketh better things than that of Abel," namely, in that it speaks for mercy and pardon, whereas Abel's spoke for vengeance: and then another, for our sanctification; mentioned, 1 Pet. 1:2, "Through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ." And this is the only true sanctification of a sinner, having a special relation to Jesus Christ and his Spirit.
Now, the branches of the promise of sanctification are manifold: for it spreads as wide as the commandments of the holy law, which, in the station it hath in the gospel-covenant, are all turned into promises. Thus whereas the command is, "Know the Lord;" the promise is, "They shall all know me, saith the Lord," Jer. 31:34. The command is, "Come unto me," Matt. 11:28; and it is promised, "They shall come," Psalm 22:31. The command is, "Love the Lord," Psalm 31:23; it is promised, "The Lord will circumcise thine heart to love the Lord," Deut. 30:6. It is the command, "Fear God," 1 Pet. 2:17; and it is promised, "I will put my fear in their hearts," Jer. 32:40. We are commanded to be meek, humble, and lowly, Matt. 11:29; and it is promised, Isa. 11:6, "The wolf shall dwell with the lamb,—and a little child shall lead them." And thus it is in all other cases, the whole commandments of the law in this station being inlaid with the gospel-promises, as appears from Heb. 8:10, "I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people."
But the chief branches are these two; to wit, the promise of repentance, and the promise of actual grace and strength for all holy obedience.
1. One chief branch of the promise of sanctification, is the promise of repentance. Not that legal repentance, which goes before saving faith, being common to the elect and reprobate; but that evangelical repentance, which is described in our catechisms, the seeds of which are said, in the Larger Catechism, to be put into the heart in sanctification; and so follows saving faith and justification, in the order of nature: Ezek. 36:31, "Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight, for your iniquities." Psalm 22:27, "All the ends of the world shall remember and turn unto the Lord." Zech.
12:10, "They shall look upon me whom they have pierced, and they shall mourn for him." The whole spiritual seed were, by means of the breach of the first covenant, lost sheep, even as others. Adam left them as so many waifs and strays, wandering on the mountains of vanity, ready to become a prey to the roaring lion, who goes about there, seeking whom he may devour: Isa. 53:6, "All we like sheep have gone astray: we have turned every one to his own way." All of them had lost the way, and none of them could find it again. They had gone away from God, and could not return. They had turned to him the back, and not the face, and had become so inflexible, they could not turn about to him, and to their duty. They had lost their eyes, and could not discern the way to return: "to do good they had no knowledge," Jer. 4:22. They had lost the power of their limbs, and could no more return, though they had known the way, than "the Ethiopian can change his skin, or the leopard his spots," chap. 13:23. And they had withal lost heart to return: God being to them an unatoned God, his face set against them, they could not bear to approach him. So they never would have turned, although they had been able; but each of them would have said, "There is no hope. No, "for I have loved strangers, and after them will I go," Jer. 2:25. Wherefore, had not the Mediator interposed, they had wandered endlessly: had not Jesus Christ taken the desperate case in hand, there had never been a returning sinner of Adam's family, a true penitent, a heart kindly softened in sorrow for sin, nor turned in hatred against sin as sin, more than there is among the fallen angels. But upon consideration of the second Adam's walking with God, the whole way of obedience to the law, which they went off from; having withal laid on him the iniquities of them all; there was made a promise of giving them repentance, that "he should gather together in one, the children of God that were scattered abroad," John 11:52. In performance of which promise, after his ascension into heaven, it
was found, that God had also to the Gentiles granted repentance unto life, Acts 11:18.
Now, when one is justified by faith, and new-related to God, as his Friend, Father, and God, he is sanctified, and brought to true and evangelical repentance, according to this promise. Being come to Christ by faith, he comes back unto God by him in repentance, Heb. 7:25. Whence it is called repentance toward God, which is the end whereunto faith toward our Lord Jesus Christ is the means, Acts 20:21. Then, and not till then, it is, that the heart is set a-going in true gospel-repentance, pleasing to God, and acceptable in his sight; according to the Scripture: Ezek. 16:62, "And I will establish my covenant with thee." Ver. 63, "That thou mayest remember and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee." Chap. 20:42, "And ye shall know that I am the Lord, when I shall bring you into the land of Israel." Ver. 43, "And there shall ye remember your ways,—and ye shall loathe yourselves." Chap. 36:25, "Then will I sprinkle clean water upon you, and ye shall be clean."—Ver. 26, "A new heart also will I give you."—Ver. 28,—"And ye shall be my people, and I will be your God." Ver. 31, "Then shall ye remember your own evil ways,— and shall loathe yourselves." For then it is, that the love of God to the soul, which lay hid before, doth shine forth more or less clear; and being discerned by faith accordingly, warms the heart of the sinner with love to God again, according to that, 1 John 4:19, "We love him, because he first loved us." And that love melts it into repentance for sin, as in the woman who, being forgiven much, loved much: and shewed her love, by her washing our Saviour's feet with tears, Luke 7:37, 38, 47. The hard heart is then laid on the soft bed of the love and free grace of God in Christ; and the word of the law, inlaid with the gospel, falls on it, saying, "Break, for the Lord is gracious;" Joel 2:13, "Rend your heart,—and turn unto the Lord your God: for he is
gracious and merciful,—and of great kindness." And this, like a hammer, breaketh the rock in pieces. The party being, as is before declared, renewed in the whole man, put into a state of death unto sin, and life unto righteousness, the new nature vents itself in an ingenuous and thorough turning from sin unto God, in heart and life. By believing the sinner returns unto God as a portion, wherein to rest: in repenting he returns unto God as a Lord and Master, whom he is to obey. He turns from sin unto God, coming back as a runaway servant to his master, returning to his place and duty in the family. And he returns with blushing and tears. He is filled with sorrow and shame for offending a good and gracious God. His heart is turned against sin, in hatred of it: he hates it not only as a hurtful thing, that would ruin' him: but as a filthy and loathsome thing, that defiles him. He loathes it, as the abominable thing that God hates; as the deformity of the soul, the very reverse of the glorious holiness of God expressed in his law. He loathes himself for it; calls himself fool and beast, for his entertaining it; smites on his breast, as if he would bruise that breast it was bred in; and smites on his thigh, as if he would break the legs that carried him in the way of it, Luke 15:20, 21, and 18:13; Jer. 31:18, 19. And he returns with full purpose of, and endeavours after new obedience; with a heart inclined to keep God's statutes always, even unto the end, Psalm 119:33; and filled with carefulness in that point, vehement desire of it, and zeal for it, 2 Cor. 7:11.
The other chief branch of the promise of sanctification, is, the promise of actual grace and strength for all holy obedience; whereby one may be enabled acceptably to perform obedience, in all and every act of mortification or dying unto sin, and of living unto righteousness; to do every duty that is required of him, and to bear whatsoever affliction is laid upon him: Psalm 22:30, "A seed shall serve him." Zech. 10:12, "And I will strengthen them in the Lord, and
they shall walk up and down in his name." Hos. 14:9, "The ways of the Lord are right, and the just shall walk in them." Ezek. 36:27, "And I will cause you to walk in my statutes, and ye shall keep my judgments, and do them." And, Deut. 30, the root-promise of sanctification, in circumcising the heart to love the Lord, is in the first place proposed, ver. 6; and then follow both the branches thereof together, to wit, the promise of repentance, and of actual grace for new obedience, ver. 8, "And thou shalt return and obey the voice of the Lord, and do all his commandments." God planted Adam a noble vine, made him as a green tree full of sap, for bringing forth all fruits of holiness; but breaking the first covenant, he and all mankind in him withered and died, under the curse; upon which ensued an absolute barrenness, that no fruit of holiness could be expected from them more. But the second Adam having engaged to satisfy the law, by bearing the curse; there was thereupon made a promise of raising them up again to walk in newness of life. And it is performed in their habitual sanctification, wrought in them immediately upon their union with Christ: for though sanctification doth in the order of nature follow justification, and the new relation to God as a Friend, Father, and God; yet in respect of time, it is together and at once with them: in the same moment that a sinner is justified, he is also sanctified. But even when we are habitually sanctified, through the habits of grace infused into us by the Spirit; we are not of ourselves, that is to say, merely upon that stock, without new communications of actual grace by the same Spirit, able to bring forth any fruit of holiness: even of our gracious selves we can do nothing, as our Saviour teacheth, John 15:4, 5. And the apostle professeth, in his own name, and in the name of all other gracious persons, 2 Cor. 3:4, "And such trust have we through Christ to Godward." Ver. 5, "Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God. For," saith he, Philip. 2:13, "it is God which worketh in you, both to will and to do."
And this is no more strange in the dispensation of grace, than that, in nature, fresh seed sown in good ground, yet cannot spring up, and bring forth fruit, without warming and moistening influences from the heavens; or, that we have a power of natural motion, and yet cannot actually move a finger, without a common providential influence of the Spirit of God, in, or by, whom we live and move, Acts 17:28. Wherefore the promise is extended, as we have said, unto actual grace and strength for the acts of holy obedience; and is so made forthcoming to believers in their actual and progressive sanctification.
And thus such a sufficient provision and allowance of grace is made in the covenant for believers, as that it is possible for them, even in this life, to perform obedience to the law of Christ, the ten commandments, the eternal rule of righteousness, in all the parts thereof, acceptably: so that there is no corruption so strong, but one may get it acceptably mortified; nor does the Lord require any duty so difficult, but one may get it acceptably done; nor is there any trial or affliction so heavy, but one may get it acceptably borne. If it had not been so, our Lord would not have made doing whatsoever he commands, the distinguishing mark of his friends, John 15:14. The apostle doth indeed deny, that we are sufficient of ourselves; but withal he teacheth, that there is a sufficiency for us of God, 2 Cor. 3:5. So the Lord himself taught him, in his own case, chap. 12:9, "My grace is sufficient for thee." Without it were so, Christ's yoke could not be easy, nor his burden light, Matt. 11:30. Nay, they would be like the yoke and burden of the law as a covenant of works, grievous to be borne, chap. 23:4. But his commandments are not grievous, 1 John 5:3. It was no vain boasting the apostle used, when he said, "I can do all things through Christ which strengtheneth me," Philip. 4:13. Nor was Epaphras out, in supposing that the Colossian believers might "stand complete in all the will of God," Col. 4:12. David had God's
own testimony, as to fact in that matter, Acts 13:22, "I have found David, a man after mine own heart, which shall fulfil all my will."
This bears no prejudice to the doctrine of the imperfection of the obedience of the saints in this life, maintained by orthodox divines against the papists and other perfectionists; which, as it is abundantly evident from the Holy Scriptures, hath also a concurring testimony to the truth thereof, in the breasts of all the serious godly, to whom it is given by the Spirit to discern the holiness of God, the spirituality of the law, and the corruption of their own nature. But I am persuaded, that, through the sleight of Satan, that doctrine is, as several other precious truths are, a stone of stumbling to many, through their not adverting to the provision and allowance of grace made in this promise of the covenant; and that by this means many a poor sinner is snared and ruined, and the hands of many saints weakened in the practice of holiness; to the great disadvantage of the cause of holiness in the world.
To break that snare, and set this matter in a clear light, there are three things carefully to be distinguished.
1. Distinguish between performing obedience, in all the parts thereof, and in all the degrees of these parts. The latter indeed no man can, at any rate, do in this life, James 3:2; Eccl. 7:20. But the former every true believer may do, yea, and actually doth, so far as these parts are known to him, as appears from the texts above alleged. In confounding of these there lies a snare. "The best of men," say crafty sinners, "do in many things come short of the obedience required of them: and but so do we." Now, that the saints do come short of the degrees of every part of obedience required of them, is very true: but that they come short of any of the parts themselves known to them, which is the case of the crafty sinner seeking shelter for his sin here,
is false. And herein the former do really distinguish themselves from the latter; as David showed himself of another make than Saul, by his fulfilling all God's will, in the several parts thereof, which Saul did not, Acts 13:22. It is here as in the case of a family, consisting of pliable children, and refractory servants. The master of the family prescribes several pieces of work to be done by them all: and his grown children, who bare perfect skill of their business, to do them all exactly according to his mind; and thus glorified saints obey: the younger children who are learning to work, do, out of regard to their father's command, indeed put hand to every one of them, but they can do none of them exactly; even so it is with the saints on earth; but the refractory servants put hand to some of them, but quite neglect others of them, and this is the manner of the wicked and slothful servant, who seeks shelter here for his sloth, and his partiality in obedience.
2. Distinguish between performing obedience perfectly, and performing it acceptably. No man can perform obedience perfectly in this life, Philip. 3:12; but every true believer performs obedience acceptably: Acts 10:35, "He that feareth him, and worketh righteousness is accepted with him." In confounding these there is a snare. The crafty sinner saith, "There is none that performs obedience perfectly: and I am sure I do many things, though indeed not all." Now, that true believers do not perform obedience perfectly, is very true; but that they do not perform it acceptably, which is the case of the crafty sinner, as not universal, and therefore not sincere, in his obedience, is altogether false. They who are masters know very well how to make this distinction, in their domestic affairs. If a child, or pliable servant, shew a real good-will to obey their orders, they will accept of their work, though it is not done, in every point, as they would have it; so, if there be first a willing mind, discovered in sincere endeavours, it is accepted of God for the sake of Christ,
according to that a man hath, 2 Cor. 8:12. But if a servant shall quite neglect to put hand to a thing which he is peremptorily ordered to do, because he cannot do it every way so as the master would have it done; this is construed to be a contempt of the master's authority. And what other account can men imagine will be made in heaven of their conduct, in instances of plain and unquestionable duty, which they quite neglect; and of sin, that they indulge themselves in?
3. Distinguish between ability in ourselves for performing obedience in all the parts thereof acceptably, and ability for it in Christ to be fetched in by faith. Neither saints nor sinners have the former, 2 Cor. 3:5; but all true believers have the latter: they have such ability in Christ their head, Col. 2:10, "Ye are complete in him," Philip 4:13, "I can do all things (through Christ which strengtheneth me." And it is in the gospel offered to all, so that whosoever will, may have it: Matth. 11:28, "Come unto me, all ye that labour and are heavy laden, and I will give you rest." Ver. 29, "Take my yoke upon you." If a discreet master command his servant to go and do a particular piece of work, it will not excuse the servant's neglect, that he wanted instruments necessary for it; because he will reckon, that his bidding him do the work, did suppose his allowing him instruments, without which it could not be done; and that the servant ought to have called for them. But here lies a ruining snare to many. "We can do nothing of ourselves," say they: and hereupon the sluggard puts his hand in his bosom, and does nothing; but, having laid his head on this soft pillow, he sleeps to death on the bed of sloth and carnal ease. O that men would open their eyes, and see through this piece of ruining deceit! No man shall be able to excuse himself hereby, from the performance of holy obedience in all the parts thereof. Nay, this his conduct will bring him under a double guilt; one, of neglecting what it was his duty to do; another, of despising the grace offered him, to enable him thereto: and so he will be condemned, not because he
could not obey, but because he would not. God hath never been a hard master to mankind, reaping where he did not sow; but hath always made a suitable allowance of grace and strength to them for his work. In the covenant of works, only perfect obedience could be accepted at the hands of the covenant-people; and there was a conformable allowance of grace and strength conform, made to them in it. God made man upright, able to obey the law in perfection. And the law justly insists for perfection of obedience still, upon the ground of that provision which was made for it, though it is now lost; being that it was lost by man's own fault. In the covenant of grace, which is adapted to our fallen state, sincere obedience may be accepted, notwithstanding of imperfections attending it. And accordingly, in it there is made a provision and allowance of such a sufficiency of grace and strength, as thereby every piece of obedience required of the covenant-people may be done, even in this life; though not as it should be done, yet so as it may be accepted: accepted, I say, not for its own sake indeed, nor for the worker's sake neither; but for Christ's sake, in whose name it is required to be done and offered to God, as a spiritual sacrifice, acceptable to God by Jesus Christ, 1 Pet. 2:5. This is evident from the forecited passages, 2 Cor. 3:5, and 12:9; Philip. 4:13. But withal, this sufficiency of grace and strength for that effect, is not lodged in the covenant-people themselves; but in Christ their head, in whom they have it, as the branches have a sufficiency of sap and juice in the vine, for their bringing forth fruit in the season: Isa. 45:24. "Surely, shall one say, in the Lord have I righteousness and strength." 2 Tim. 2:1, "Thou therefore, my son, be strong in the grace that is in Christ Jesus." And it is fetched into the soul by faith, believing the promise: Jer. 17:7, "Blessed is the man that trusteth in the Lord." Ver. 8, "For he shall be as a tree planted by the waters." Psalm 28:7, "My heart trusted in him, and I am helped." And so every command of Christ in this covenant, supposeth an allowance of grace and strength, sufficient
for the performing of it in an acceptable manner. Accordingly, the declaration of grace stands on the front of the ten commandments, Exod. 20:2, "I am the Lord thy God." Ver. 3, "Thou shalt have no other gods before me," &c. If the law came to us without the gospel, we might have some excuse for not doing what we are commanded; yet not so strong, but that it would be overthrown, as in the case of pagans, Rom. 2:12. But since, with the commands of the law requiring obedience, the gospel also comes to us, shewing how we may be enabled to obey them acceptably, and offering us that ability in Christ Jesus; we are inexcusable in that matter: the plea of the wicked and slothful servant is rejected; and he is condemned, not only for not giving obedience, but for refusing grace and strength offered him, to enable him thereto.
Wherefore, let us firmly believe this promise of the gospel-covenant, that we may give obedience to the commands of the law: for where there is no hope of performing acceptably what is required, there can be no suitable endeavours after it. If the heart is hopeless in that matter, the hands will certainly hang down: and the issue must needs be, either a ceasing from the duty altogether, or else a very faint promise thereof, unacceptable to God. But the faith of this promise will remove the cover of sloth, animate to every good work, and bring in grace and strength for all holy obedience; "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God," 2 Cor. 7:1.
Since God hath not given to the church the command of sanctification to be obeyed, without the promise of sanctification to be believed; but he that hath said, "Wash ye, make ye clean," hath said also, "I will sprinkle clean water upon you, and ye shall be clean;" no man hath ground to imagine, that he doth so much as
endeavour to comply with the true design of the command of sanctification, who doth not first believe and embrace the promise of sanctification; but falls to work with the nitre and soap of his own faithful endeavours, to wash himself clean. Such a one mistakes the true intent and import of the command of sanctification, as it stands in the Bible; and that as far as the command of a discreet master would be mistaken by a foolish servant, who being bid to go and dig a parcel of ground, should thereupon fall a digging it with his nails, never looking after a spade, mattock, or any other instrument proper to dig with.
Now, the promise of sanctification, which its several branches, is grafted upon the promise of a resurrection made to Christ. For the condition of the covenant being fulfilled, he as the head was, according to the promise, brought again from the dead, and lives unto God, death haying no more dominion over him: and in virtue hereof again, his members are brought to repentance from dead works, and unto newness of life. Hence we are said to be begotten again, by the resurrection of Jesus Christ from the dead, 1 Pet. 1:3; forasmuch as we are raised with him (Col. 3:1.) unto newness of life, (Rom. 6:4, 5.), according to the promise, Is. 26:19, "Thy dead men shall live, together with my dead body shall they arise:—The earth shall cast out the dead;" namely, in the first place, the head Christ Jesus, the first-born from the dead, Col. 1:18, and then his mystical members after him in their order. Compare Hos. 6:2, "In the third day he will raise us up, and we shall live in his sight."
Thus far of the promise of sanctification. Follows:—
IV. The promise of perseverance in grace.
The promise of eternal life doth in like manner comprehend the the perseverance in grace to be conferred on all the covenant-people,
being justified, new-related to God, and sanctified; so that, being once brought into the state of grace, they shall never fall away from it totally nor finally. This promise we have, Jer. 32:40, "And I will make an everlasting covenant, with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me." Here they are secured on both sides; that God will never cast them off, and that they shall never desert him. And that this benefit is included in the promise of eternal life, is clear from the apostle's adducing this last to prove it, Heb. 10:38, "Now the just shall live by faith." Such is the malice of Satan, and the advantage he had against the saints in this life; so manifold are the snares for them in the present evil world; such a tender bud of heaven is the implanted grace of God in them, and so corrupt, fickle, and inconstant are the hearts of the best, while here; that, if their perseverance had not been secured by promise in the covenant, but made the condition of the covenant, and left to the management of their own free-will, they would have had but a sorry restoration of it into the state of grace; as much as if they had got a spark of fire to keep alive in the midst of an ocean. At that rate they might all have perished; and Jesus Christ, notwithstanding of the shedding of his blood for them, might have eternally remained a head without members, a king without subjects. But the glory of Christ, and his salvation of his redeemed, were not left at such uncertainty. That perseverance which the first Adam failed of, and was made the condition of the second covenant, the second Adam did undertake in their name: and thereupon was made the promise of their perseverance. And he having accordingly persevered unto the end, in obedience to the law for them, being obedient even to the death, it was purchased for them. Thus Christ's perseverance in obedience to the law, till the condition of the covenant was perfectly fulfilled, is the ground in law upon which the perseverance of the saints is infallibly secured, in virtue of the faithfulness of God in the promise.
Now, this promise begins to be performed to them, as soon as they are united unto Christ; and it goes on all along, until their death, when they enter into glory: yea, strictly speaking, death is not the last, but a middle term of their perseverance; after which it proceeds far more illustriously than before. Upon their union with the second Adam, being savingly interested in his obedience which he persevered in unto the end, they are confirmed, that they can no more fall away: even as the first Adam's natural seed would have been confirmed, upon his having completed the course of his probationary obedience, and fulfilling the condition of the covenant of works. The mystical members of Christ do then obtain the former, as the reward of his continued obedience; as in the other supposed event, Adam's natural seed would have obtained the latter, as the reward of his continued obedience.
The promise of the perseverance of the saints, seems to be grafted upon the promise of assistance made to Christ in his work. The Father promised to him, that he would uphold him, so as he should not fail, Isa. 42:1, 4. The which promise being made to him as a public person, carries along with it the preservation and support of his members, in all their temptations, trials, and dangers of perishing; ensuring the safe conduct, as of the head, so of the mystical members through this world, till they be out of the reach of danger.
Now, of the promise of perseverance there are two chief branches.
1. A promise of continued influences of grace, to be from time to time conferred on them, being once brought into a state of grace: Isa. 27:3, "I will water it every moment." Their stock of inherent grace would soon fail, if they were left to live upon it, without supply coming in from another hand: of itself it would wither away and die
out, if it were not fed, Luke 22:32; John 15:6. Innocent Adam had a larger stock of inherent grace than any of the saints in this life, and yet he lost it. But the grace of God in believers cannot be so lost: for, in virtue of the promise, there are continued influences secured for them; namely, preserving influences, whereby grace given, is kept from dying out, that as they are sanctified by God the Father so they are preserved in Jesus Christ, Jude 1, exciting influences, whereby the grace preserved beginning to languishing, or being brought low by the prevailing of corruption, and temptation is stirred up and put in exercise again; and strengthening influences, whereby the grace excited, is increased, and gathers more strength, to the overtopping of corruption, and repelling of temptation: Hos. 14:7, "They shall revive as the corn, and grow as the vine." Accordingly, their faith is never suffered to fail totally, but is preserved, excited, and strengthened; and all the graces with it, and by it. And this is brought to pass, through the communication of new supplies of grace to them, by the Spirit, from Christ their head, from which all the body having nourishment ministered, (namely, through the supply of the Spirit, Phil. 1:19), increaseth with the increase of God," Col. 2:19.
2. The other chief branch of this promise, is a promise of pardon, continued pardon for the sins of their daily walk; whereby emergent differences betwixt God and them, come to be done away from time to time, so that a total rupture is prevented: Jer. 33:8, "I will pardon all their iniquities." Howbeit the justified have, as to their state, no need of a new formal pardon, but only of a manifestation of their former pardon; since the pardon given in justification, is never revoked, though by means of their after-sins they may lose sight of it: yet as to their daily walk, they have great need of a formal pardon; forasmuch as they are daily contracting new guilt: John 13:10, "He that is washed, needeth not, save to wash his feet." For howbeit no sins of the justified can bring any more under the guilt of eternal
wrath; nevertheless they do bring them under the guilt of fatherly anger, Psalm 89:30–32. And therefore they need to pray every day, "Our Father, forgive us our debts."
This pardon is given them, upon their renewed actings of faith in Jesus Christ, and of repentance towards God; yet not for their believing and repenting, but for Christ's sake, even as the first pardon is given, 1 John 2:1, 2, and 1:7. Applying the blood of Christ afresh to their souls, they are anew moved to repentance, turning from their sins with hatred of them, sorrow, shame, and self-lothing for them. Looking by faith on him whom they have pierced, they mourn in renewed repentance; and so receive this pardon. For although repentance doth not go before, but follows after the pardon of sin in justification; yet not only faith, but repentance also, goes before the pardons given to those already justified: 1 John 1:7, "If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth as from all sin." Vers. 9, "If we confess our sins, he is faithful, and just to forgive us our sins, and to cleanse us." Therefore we are ordered to pray thus, "Our Father, forgive us our debts, as we forgive our debtors," Matth. 6:9, 12.; to teach all the children of God, that if they would have their Father's forgiveness, they must in the first place forgive others: which is yet more clearly intimated, Luke 11:4, "And forgive us our sins; for we also forgive every one that is indebted to us." But the matter is not so stated, with respect to the pardon of sin in justification; but that pardon is the spring of our forgiving others, Matth. 18:32, 33. For our hearty and acceptable forgiving of others, proceeds from true Christian love to our neighbour; and that flows from love to God; the which is kindled in our hearts by God's pardoning grace to us, Luke 7:47; Eph. 4:32. The reason of the difference lies here, the unjustified sinner is under the guilt of revenging wrath, which seeks not the amendment, but the
destruction of the guilty: wherefore till once it is removed, there can be no true evangelical repentance, no acceptable amendment, in the sinner; these being really a restoration of him to life, incompatible with a legal destination of him to destruction. But the justified saint is only under the guilt of fatherly anger, which seeks not the destruction, but the recovery and amendment of the guilty: and therefore it is not removed until he repent, turning from his sin unto God in an acceptable manner; and that is the very amendment God seeketh in shewing his anger against him, as in the case of David, and of Peter.
And thus are the saints caused to persevere in grace, both real and relative. The promise of continued influences secures not only the preservation, but the renewed exercise of their grace, particularly of their faith and repentance: and the promise of continued pardon to them believing and repenting, secures the removal of the guilt of fatherly anger. The Spirit of Christ ever dwells in them, and so continues an inviolable bond of their union with him; and dwelling in them, he recovers them when they are fallen, stirs up the holy fire of grace lying hid with ashes of corruption. Then the withered hand of faith is again stretched out; and the man believes the promise of the pardon of guilt of eternal wrath, as to all his sins; this melts his heart in kindly repentance; and so he believes the promise of continued pardon, as to fatherly anger, with respect to the sins the causes of God's present controversy with him, and obtains pardon accordingly. By these means, matters are always kept from coming to a total rupture.
V. THE PROMISE OF TEMPORAL BENEFIT
In the fifth and last place, the promise of eternal life to the elect, considered in this period, comprehends a promise of temporal
benefits to be conferred on them, and every one of them, being united to Christ; and that in such measure, as God sees meet for his own glory and their good. This promise stands imbodied with the spiritual promises in the covenant, Ezek. 36:29, "I will also save you from all your uncleannesses, and I will call for the corn, and I will increase it" Hos. 2:22, "The earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel." Indeed this is not the principal thing contained in the promissory part of the covenant: but it is a necessary addition thereto; as the present state of the saints, while in this world, doth require, Matth. 6:33. And thus godliness, as the apostle observes, 1 Tim. 4:8, hath promise of the life that now is, and of that which is to come.
When God took man into the first covenant, be made provision in it for his temporal as well as for his spiritual and eternal welfare. He gave him a right to, and dominion over the creatures in the earth, sea, and air; giving and granting upon him full power, soberly to use them, and to dispose of them, for God's glory and his own comfort: and this lordship to be holden of him as sovereign lord of all, firm and irreversible, by the tenor of that covenant, as long as he should continue in his obedience; but to be forfeited to all intents and purposes, in case he should by transgression break the covenant, Gen. 1:28, and 2:16, 17. But man continued not in this honour: he brake God's covenant, and so fell from that his right to, and dominion over the creatures. By his transgression he forfeited life itself; and consequently lost his covenant-right to all the means and comforts of life. And in this condition are all natural men, with respect to these things. They have no covenant-right to the means and comforts of life, whatever portion of them they are possessed of. All the right that they have to them, is a mere providential, precarious right; such as a condemned man hath to his food, during the time his execution is delayed at the pleasure of the prince. This is
a most uncertain and uncomfortable holding: nevertheless it so far avails, that they are not, properly speaking, violent possessors of temporal benefits; having just the same right to them as to their forfeited life, while it is left them by the disposal of providence. Wherefore the worst of men may lawfully eat and drink, and take the benefit of other necessaries of life, whatever Satan may suggest to the contrary in the hour of temptation; yea, they ought to do it, and they sin against God egregiously if they do it not; because he hath said, "thou shalt not kill."
But the second Adam having undertaken to bear the curse, and to give perfect obedience to the law, in the name of his spiritual seed; there was thereupon made a promise of restoring to them the forfeited life, with all the means thereof; and particularly, a promise of the good things requisite for the support and comfort of their temporal life in this world, till at death they be carried home to heaven. And the performance of this promise to them, is began immediately upon their uniting with Christ: then their covenant relation to the first Adam is found to be lawfully dissolved; the forfeiture is taken off; and a new covenant right to the creatures is given them: 1 Cor. 3:22, 23, "All are yours; and ye are Christ's." And it goes on, all along till death; so much of this their stock being from time to time put into their hands, as the great administrator sees needful for them. And whether that be little or much, they do from that moment possess it by a new title: it is theirs by covenant.
Now, this promise is grafted upon the promise made to Christ of his inheriting all things. For they that are his, are joint heirs with him, Rom. 8:17, to inherit all things too through him, Rev. 21:7. The estate and honour which the first Adam lost for himself and family, by his disobedience in breaking of the first covenant, was, in the second covenant, made over by promise to Christ the second Adam, for him
and his, upon the condition of his obedience. The which obedience being performed the whole ancient estate of the family was recovered, together with the honours thereunto belonging. The ancient dominion was restored, in the person of Christ as second Adam: and all his mystical members partake thereof in him. This the Psalmist teacheth, Psalm 8:4, "What is man, that thou art mindful of him? and the son of man that thou visitest him?" Ver. 5, "For thou hast made him a little lower than the angels, and hast crowned him with glory and honour." Ver. 6, "Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet." Ver. 7, "All sheep and oxen, yea, and the beasts of the field." Ver. 8, "The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas." Though there is here a manifest view to the first Adam and all mankind in him, as they were happily and honourably stated at their creation; yet we are infallibly assured by the apostle, that this passage is meant of Christ the second Adam. Heb. 2:6, 7, 8, 9, and his mystical members in him, ver. 6. Accordingly, Abraham had the promise, that he should be the heir of the world; and he had it through the righteousness of faith, i.e. the righteousness which faith apprehends, Rom. 4:13. Now, Abraham was a type of Christ, and the father of the faithful, who are all blessed as he was. Therefore this promise was primarily to Christ, through the righteousness by him wrought; secondarily to his members, through the same righteousness apprehended by faith.
This promise of temporal benefits, carries believers' possession of the same, as far as their need in that kind doth go, Phil. 4:19. Of which need, not they themselves, but their Father, is the fit judge, Matt. 6:32. Accordingly, there are two chief branches of the promise, namely, a promise of provision, and a promise of protection.
1. A promise of provision of good things necessary for this life; upon which they may confidently trust God for them, whatever straits they are at any time reduced to: Psalm 34:10, "The young lions do lack, and suffer hunger: but they that seek the Lord, shall not want any good thing." Their meat and drink are secured for them in the covenant; the which being perceived by faith, cannot miss to give them a peculiar relish, however mean their fare be, as to quantity or quality: Isa. 33:16, "Bread shall be given him, his water shall be sure." They shall be fed, though they be not feasted: Psalm 37:3, "Verily thou shalt be fed." They shall have enough, they shall be satisfied, Joel 2:26. And even days of famine shall not mar that, their satisfaction: Psalm 37:19, "In the days of famine they shall be satisfied." And as sleep for their refreshment is necessary too, the promise bears it also: Prov. 3:24, "Thou shalt lie down, and thy sleep shall be sweet." They need clothing; and provision is made as to it: Matt. 6:30, "If God so clothe the grass of the field—shall he not much more clothe you, O ye of little faith?" Having made them, by covenant, a new grant of life, and of a body, which are more than meat and clothing, he will not refuse them these lesser things necessary for the support of the greater. Ver. 25, "Is not the life more than meat, and the body than raiment?" Thus our fallen first parents, having believed and embraced the promise of life, had, with the new grant of life, food and raiment provided for them, as is particularly taken notice of, Gen. 3:15, 18, 21. A blessing also on their labours is promised, and success in their lawful callings and affairs, Isa. 65:21, 22, 23. In a word, the covenant bears, that God will withhold no good thing from them that live uprightly, Psalm 84:11.
2. There is also a promise of protection from the evil things that concern this life: Psalm 91:10, "There shall no evil befal thee." Ver. 11, "For he shall give his angels charge over thee, to keep thee in all thy ways." Together with the bread and the water provided by the
covenant for them to live on, the munitions of rocks are secured to them for a place of defence, where they may safely enjoy them, Isa. 33:16. The same Lord who is a sun to nourish them, will be a shield to protect them, Psalm 84:11. He will be a wall of fire round about them, to cherish them, and to keep off, scare, and fright away all their enemies, Zech. 2:5. The covenant yields a broad covert for the safety of believers; Psalm 91:4, "He shall cover thee with his feathers." The covert of the covenant is stretched out over their bodies; over their health, to preserve it, while it is necessary for God's honour and their own good, Prov. 3:7, "Fear the Lord, and depart from evil;" ver. 8, "It shall be health to thy navel, and marrow to thy bones;" over their lives, as long as God has any service for them in this world: so in sickness they are carefully seen to, Psalm 41:3, "Thou wilt make all his bed in his sickness;" their diseases healed, and they recovered, Psalm 103:3, 4. And they are delivered from enemies that seek their life, Psalm 41:2. Yea, when death rides in triumph, having made havoc on all sides of them, as by sword or pestilence, they are found safe under the covert of the covenant, Psalm 91:6, 7. This covert is stretched over their names, credit, and reputation: Job 5:21, "Thou shalt be hid from the scourge of the tongue:" either the tongues of virulent men shall not reach them; or they shall not be able to make the dirt to stick on them: or else if they shall be permitted to make it stick for a while, the covert of the covenant shall wipe all off at length, and their righteousness shall be brought forth as the light, and their judgment as the noon-day, Psalm 37:6. It is stretched over their houses and dwelling-places: Psalm 91:10, "Neither shall any plague come nigh thy dwelling." It goes round about their substance, making a hedge about all that they have, Job 1:10. Yea, and there is a lap of it to cast over their widows and children, when they are dead and gone: Jer. 49:11, "Leave thy fatherless children, I will preserve them alive, and let thy widows trust in me."
Promises of the Covenant of Grace to God's Elect, from the Period of the Death
Through the Ages of Eternity
I. THE PROMISE OF VICTORY OVER DEATH
The promise of eternal life comprehends a promise of victory over death, to be conferred on all and every one of the spiritual seed, in the encounter with that last enemy: Isa. 25:8, "He will swallow up death in victory, and the Lord God will wipe away tears from off all faces." After the wearisome march, and the reiterated fights of faith they have in their passage through the wilderness of this world, they have to pass the Jordan of death, and to fight the last battle with that enemy. But the victory is secured on their side by promise; of which there are two chief branches, to wit, a promise of disarming death, and a promise of destroying it.
1. There is a promise of disarming death to the dying believer; so that it shall at no rate be able to reach him a ruining stroke: Hos. 13:14, "O death, I will be thy plagues;" namely, by taking the sting quite away, 1 Cor. 15:55. When sin entered the world, death followed; and sin furnished death with an envenomed sting, wherewith to kill the sinner, both soul and body at once; the holy law, with its curse, fixed this sting in death's hand; having first so pointed it, that it could not miss of doing execution. But Christ, the second Adam, having undertaken to bear the curse, and to die in the room and stead of his people; there was thereupon made a promise of disarming death to them: since the Surety suffering the pains of death armed with its sting, the principal beloved to be liberate from suffering the same thing over again. And thus the covenant secures believers from death's harm. Yea, it so alters the nature thereof, that it makes it a
quite new thing to them from what it was originally. Hence death is found in the inventory of the saints' treasure, 1 Cor. 3:22, "Whether life, or death, or things present, or things to come; all is yours." Not only is life theirs by the covenant, but death is theirs too by the same tenor. And indeed as it is new-framed by the covenant, it is of excellent use to them, bringing them into a state of perfection, and everlasting rest, Heb. 12:23; Rev. 14:13.
This promise is grafted upon the promise of victory made to Christ, as appears from the forecited, Isa. 25:8. He encountered death, armed with its sting, on purpose to disarm it to his people: he received the sting thereof into his own soul and body, that they might be delivered from it. Wherefore the promise of victory over death made to him, secures the disarming of it to them. And as the promise makes them safe, in the encounter with that last enemy: so the lively faith of it may in this case deliver from fear.
2. There is a promise of destroying death to the dead believer, by a glorious resurrection at the last day; Hos. 13:14, "O grave, I will be thy destruction." When death entered into the world by sin, then came the grave, as death's attendant, to keep fast his prisoners for him, till the general judgment: and thus the grave serves death, in the case of all who die in a state of enmity with God. But Christ, the second Adam, having in the second covenant engaged to go, in the room and stead of his people, death's prisoner, into the grave, and there to lie till their debt should be fully paid; there was made thereupon a promise of a glorious resurrection to his members, whereby they shall be put out of the reach of death for good and all, at the last day: for "then shall be brought to pass the saying that is written, death is swallowed up in victory," 1 Cor. 15:54; and then shall they triumphantly sing, "O death, where is thy sting? O grave, where is thy victory?" ver. 55. And thus the covenant secures the
forming anew of their dissolved bodies, the return of their departed souls into them, and their coming forth of their graves glorious, immortal, and incorruptible. In the faith of which, the saints may with comfort consider the grave as but a retiring place, from whence after a while they shall come forth with unspeakable joy.
This promise is grafted upon the promise of a resurrection made to Christ, Isa. 26:19, "Thy dead men shall live, together with my dead body shall they arise." The promise of a resurrection being made to him as a public person, it must take place also on his mystical members, whose federal head he was. Hence the Psalmist says, his flesh should rest in hope, namely, in the grave, in hope of a glorious resurrection, because the holy one Jesus was not to see corruption, Psalm 16:2, 10, with Acts 13:35; thereby teaching, that Christ's resurrection would insure his glorious resurrection, as a member of the mystical body by faith. And indeed there is such a connection between Christ's resurrection and the happy resurrection of the saints, that they stand and fall together: 1 Cor. 15:16, "For if the dead rise not, then is not Christ raised."
II. THE PROMISE OF EVERLASTING LIFE IN HEAVEN
THE promise of eternal life doth, in the last place, comprehend a promise of everlasting life in heaven, to be conferred on all and every one of the spiritual seed after death: Dan. 12:2, "And many of them that sleep in the dust of the earth shall awake, some to everlasting life." This was more sparingly revealed under the Old Testament, than under the New, 2 Tim. 1:10. Yet was it, even then, so clearly revealed, that all the holy patriarchs lived and died in the faith of it, Heb. 11:13–16. The fathers before Abraham saw it in the promise of the seed of the woman, which was to bruise the serpent's head: and from Abraham, they saw it in the promise of Canaan. But now by the
gospel, this life and immortality are set in a full light. By the breach of the first covenant that life was forfeited, the heavenly paradise lost to Adam and all mankind; in token whereof, he was turned out of the earthly paradise. But the second Adam, having in the second covenant, undertaken the redemption of the forfeited inheritance, there was a new promise of it made in favour of his seed: and they are invested with an indefeasible right thereto, in the first moment of their union with Christ by faith; howbeit they are not instantly put in possession thereof. And when they do come to the possession, it is not given them all at once, but at two different periods, in different measures; according to the two chief branches of the promise thereof, namely, a promise of transporting their souls into heaven at death, and a promise of transporting them soul and body thither at the last day.
1. There is a promise of transporting their souls separate from their bodies, into heaven, there to behold and enjoy the face of God. And it is accomplished to them immediately after their death. It was most plainly declared and applied by our Saviour to the penitent thief on the cross, Luke 23:43, "To-day shalt thou be with me in paradise." But it was in the faith of it, that the covenant was to David, even in the face of death, all his salvation, and all his desire, 2 Sam. 23:5; and that Paul had a desire to depart, knowing that he was to be with Christ upon his departure, Philip. 1:23. And it is in the faith of the same, that the whole church militant doth groan earnestly, desiring to be clothed upon with the house which is from heaven, that is, the heavenly glory, 2 Cor. 5:2. Indeed the curse of the first covenant did, upon the breaking of that covenant, fall to their lot, as well as to the rest of mankind; and that curse would natively have issued in cutting them asunder, as covenant-breakers, and appointing them their portion with the hypocrites; but that being executed to the full on Christ their head, to the parting asunder of his holy soul and body, it
can operate no more on them. Wherefore, howbeit others die in virtue of the curse, separating their souls and bodies, the one to the place of torment, the other to the grave, till the last day; yet they do not so die. Being redeemed from the curse, Gal. 3:13, they shall never see such death, John 8:51. But they die in conformity to Christ their head, being predestinate to be conformed to his image, (Rom. 8:29), who is the first-born from the dead, Col. 1:18. and the first fruits of them that sleep, which every man is to follow in his own order, 1 Cor. 15:20, 23. That, as in the case of the head, so in the case of the members, as death came on by sin, sin may go off by death. In virtue of their communion with Christ in his death, the union betwixt their souls and mortal bodies is dissolved; their souls dismissed in peace into the heavenly glory, there to remain till such time as their bodies, laid down in the grave, come, in virtue of their communion with Christ in his resurrection, to put on incorruption and immortality.