whether they be things in earth or things in heaven And you who were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled how in the body of his flesh through death to present you holy mark holy and unblameable and unreprovable in his sight Colos. 1. 21 22 23. And thus it is Grace unchangeable Grace to us because it was obtained yea compleatly obtained for us by Jesus Christ God-man Object But some may say how was it possible that one man Jesus by one offering should so compleatly obtain and bring in unchangeable grace for such an innumerable company of sinners as are to be saved Answ. First in that he was every ways fitted for such a work And secondly in that as I said before he did every ways compleatly satisfie that which was offended by our disobedience to the former Covenant And for the clearing of this First Consider was it man that had offended He was man that gave the satisfaction For as by man came death even so also by man did come the resurrection from the dead 1 Cor. 15. 21. Secondly Was it God that was offended he was God that did give a satisfaction To us a Child is born to us a Son is given And his name shall be called the mighty God Isa. 9. 6. He thought it no robbery to be equal with God but for our sakes 2 Cor. 8. 9. he made himself of no reputation c. Phil. 2. 5 6 7. Thirdly For the further clearing of this to shew you that in every thing he was rightly qualified for this great work see what God himself saith of him he calls him in the first place man and secondly he owns him to be his fellow saying Awake O sword against my Shepherd against the man mark the man that is my fellow saith the Lord of Hosts Zech. 13. 7. So that now let divine and infinite Justice turn it self which way it will it finds one that can tell how to match it for if it say I will require the satisfaction of man here is a man to satisfie its cry and if it say but I am an infinite God and must and will have an infinite satisfaction here is one also that is infinite even fellow with God Fellow in his essence and being Prov. 8. 23. Fellow in his power and strength 1 Cor. 1. 24. Fellow in his Wisdom see again the same verse Fellow in his mercy and grace Tit. 2. 10. compared with ver 11. together with the rest of the attributes of God so that I say let justice turn it self which way it will here is a compleat person to give a compleat satisfaction thus much of the fitness of the person Secondly For the compleatness of the satisfaction given by him for us And that is discovered in these particulars First Doth justice call for the blood of that nature that sinned Here is the heart blood of Jesus Christ. We have redemption through his blood Ephes. 1. 14. 1 Pet. 1. 18 19. Zech. 9. 10 11. 2. Doth justice say that this blood if it be not the blood of one that is really and naturally God it will not give satisfaction to infinite justice then here is God purchasing his Church with his own blood Acts 20. 28. 3. Doth justice say that it must not only have satisfaction for sinners but they that are saved must be also washed and sanctified with this blood Then here is he that so loved us that he washed us from our sins in his own blood Rev. 1. 5. 4. Is there to be a righteousness to cloath them with that are to be presented before divine justice then here is the righteousness of Christ which is even the righteousness of God by faith Rom. 3. 22. Phil. 3. 8 9 10. 5. Is there any sins now that will fly upon this Saviour like so many Lions of raging Devils if he take in hand to redeem man he will be content to bear them all himself alone even in his own body upon the tree 1 Pet. 2. 24. 6. Is there any Law now that will curse and condemn this Saviour for standing in our persons to give satisfaction to God for the transgression of man he will be willing to be cursed yea to be made a curse for sinners rather than they shall be cursed and damned themselves Gal. 3. 13. 7. Must the great and glorious God whose eyes are so pure that he cannot behold iniquity I say must he not only have the blood but the very life of him that will take in hand to be the deliverer and Saviour of us poor miserable sinners he is willing to lay down his life for his sheep John 10. 11. 8. Must he not only dye a natural death but must his soul descend into hell though it should not be left there he will suffer that also Psal. 16. 10. and Acts 2. 3. 9. Must he not only be buried but rise again from the dead and overcome death that he might be the first fruits to God of them that sleep which shall be saved He will be buried and also through the strength of his God-head he will raise himself out of the grave though death hold him never so fast and the Jews lay never such a great stone upon the mouth of the Sepulchre and seal it never so fast 1 Cor. 15. 2. Luke 24. 34. 10. Must he carry that body into the presence of his Father to take possession of Heaven Heb. 9. 24. John 14. 2 3. And must he appear there as a Priest Heb. 6. 20. as fore-runner ver the same as an Advocate 1 John 2. 1 2. as Prophet as a Treasure-house as an Interceder and Pleader of the Causes of his people he will be all these and much more to the end the grace of God by faith in Jesus Christ might be made surer to all the seed Who then can condemn it is God that justifieth because Christ hath dyed yea rather that is risen again Who now seeing all this is so effectually done shall lay any thing the least thing who can find the least flaw the least wrinkle the least defect or imperfection in this glorious satisfaction Object But is it possible that he should so soon give infinite justice a satisfaction a compleat satisfaction for the eternal God doth require an eternal lying under the Curse to the end he may be eternally satisfied Answ. Indeed that which is infinite must have an eternity to satisfie God in that is they that fall into the prison and pit of utter darkness must be there to all eternity to the end the justice of God may have its full blow at them But now he that I am speaking of is God Isa. 9. 6. 2. Tim. 1. 16. Heb. 1. 8 9. Phil. 2. 4 5 6. and so is infinite Now le which is true God is able to give in as litttle a time an infinite satisfaction as Adam was in giving the dissatisfaction Adam himself might have given satisfaction
men where they be corrupted and perveâ—ted yet the Law of God is of that nature that if it hath not thy own blood or the blood of some other man for it calls for no loss for to ransom thee from the curse of it being due to thee for thy transgression and to satisfie the cries the doleful cries thereof and ever for to present thee pure and spotless before God notwithstanding this fiery Law thou art gone if thou hadst a thousand souls For without shedding of blood there is no remission Heb. 9. 22. No forgivness of the least sin against the Law Object 4. But you will say I do not only repent 〈◊〉 of my formed life and also promise to do so no more but now I do labour to be righteous and to live a holy life and now instead of being a breaker of the Law I do labour to fulfill the same what say you to that Answ. See the case thou couldest walk like an Angel of God set the case thou couldest fulfill the whole Law and live from this day to thy lives end without sinning in thought word or deed which is unpossible but I say set the case it should be so why thy state is as bad if thou be under the first Covenant as ever it was For first I know thou darest not say but thou hast at one time or other sinned and it so then the Law hath condemned thee and it so then I am sure that thou with all thy actions and works of righteousness canst not remove the dreadful and unresistible Curse that is already laid upon thee by that Law which thou art under and which thou hast sinned against though thou livest the holiest life that any man can live in this world being under the Law of Works and so not under the Covenant of Grace thou must be cut off without remedy for thou hast sinned though afterwards thou live never so well The reasons for this that hath been spoken are these First Tho nature of Gods justice calls for it that is it calls for irrecoverable ruin on them that transgress against this Law for justice gave it and justice looks to have it compleatly and continually obeyed or else justice is resolved to take place and execute its office which is to punish the transgressor against it you must understand that the justice of God is as unchangable as his love his justice cannot change its nature justice it is if it be pleased and justice it is be if it displeased The justice of God in this place may be compared to fire there is a great fire made in some place if thou do keep out of it it is fire if thou do fall into it thou wilt find it fire and therefore the Apostle useth this as an Argument to stir up the Hebrews to stick close to Jesus Christ lest they fell under the justice of God by these words Heb. 12. 29. For our God is a consuming fire into which if thou fall it is not for thee to get out again as it is with some that fall into a material fire no but he that falls into this he must lie there for ever as it is clear where he saith Isa. 33. 14. Who among us can dwell with everlasting burnings and with devouring fire For justice once offended knoweth not how to shew any pitty or compassion to the offender but runs on him like a Lion takes him by the throat throws him into Prison and there he is sure to lie and that to all eternity unless infinite satisfaction be given to it which is impossible to be given by any of us the sons of Adam Secondly the faithfulness of God calls for irrecoverable ruine to be poured out on those that shall live and die under this Covenant If thou having sinned but one sin against this Covenant and shouldest afterwards escape damning God must be unfaithful to himself and to his Word which both agree as one First he would be unfaithful to himself to himself that is to his Justice Holiness Righteousness Wisdom and Power if he should offer to stop the runnings out of his Justice for the damning of them that have offended it And secondly he would be unfaithful to his Word his written Word and deny disown and break that of which he hath said Luk. 16. 7. It is easier for Heaven and Earth to pass away than for one tittle of the Law to fail or be made of none effect now if he should not according to his certain declarations therein take vengeance on those that fall and die within the threat and sad curses denounced it that his word could not be fulfilled Thirdly Because otherwise he would disown the sayings of his Prophets and gratifie the sayings of his enemies his Prophets say he will take vengeance his enemies say he will not his Prophets say he will remember their iniquities and recompence them into their bosom but his enemies say they shall do well and they shall have peace though they walk after the imagination of their own heart Deut. 29. 19 20. and be not so strict as the word commands and do not as it saith but let me tell thee hadst thou a thousand souls and each of them was worth a thousand worlds God would set them all on a light fire if they fall within the condemnings of his Word and thou die without a Jesus even the right Jesus for the Scriptures cannot be broken What doest thou think that God Christ Prophets and Scriptures will all lie for thee and falsifie their words for thee it will be but ill venturing thy soul upon that And the reasons for it are these First Because God is God and Secondly because Man is Man First Because God is perfectly just and eternally just perfectly holy and eternâ—lly holy perfectly faithful and eternally faithful that is without any variableness or shadow of turning but perfectly continueth the same and can as well cease to be God as to alter or change the nature of his God-head And as he is thus the perfection of all perfections he gave out his Law to be obeyed but if any offend it then they fall into the hands of this his eternal justice and so must drink of his irrecoverable wrath which is the execution of the same justice I say this being thus the Law being broken justice takes place and so faithfulness followeth to see that execution be done and also to testifie that he is true and doth denounce his unspeakable â—nsupportable and unchangeable vengeance on the party offending Secondly Because thou art not as infinite as God but a poor created weed that is here to day and gone to morrow and not able to answer God in his Essence Being and Attributes thou art found to fall under him for that thy soul or body can do nothing that is infinite in such a way as to satisfie this God which is an infinite God in all his attributes But to declare unto you the misery of man
sin-offering which is for the people and bring his blood within the vail and do with that blood as he did with the blood of the bullock and sprinkle it upon the mercy seat and before the mercy-seat verse 11 12 13 14 15. Now this was for the priest and the people all which doth signifie that Jesus Christ was after his death to go into heaven it self of which this holy place was a figure Heb. 9. and there to carry the sacrifice that he offered upon the Cross into the presence of God for to obtain mercy for the people in a way of justice And in that he is said to take his hands full of sweet incense it signifies that Jesus Christ was to offer up his sacrifice in the presence of his Father in a way of intercession and prayers I might have branched these things out into several particulars but I would be brief I say therefore the office of the Priests was to carry the blood into the holy place and there to present it before the mercy-seat with his heart full of intercessions for the people for whom he was a Priest Luke 1. 8 9 10 11. This is Jesus Christs work now in the kingdom of glory to plead his own blood the nature and vertue of it with a perpetual intercession to the God of mercy on the behalf of us poor miserable sinners Heb. 7. 24. Now in the intercession of this Jesus which is part of his priestly office there is these things to be considered for our comfort First There is a pleading of the vertue of his blood for them that are already come in that they may be kept from the evils of heresies delusions temptations pleasures profits or any thing of this world which may be too hard for them Father I pray not that thou shouldest take them out of the world saith Christ but that thou shouldest keep them from the evil John 17. 15. Secondly in case the devil should aspire up into the presence of God to acuse any of the poor Saints and to plead their back-slidings against them as he will do if he can then there is Jesus our Lord Jesus ready in the Court of Heaven at the right hand of God to plead the vertue of his blood not only for the great and general satisfaction that he did give when he was on the Cross but also the vertue that is in it now for the cleansing and fresh purging of his poor Saints under their several temptations and infirmities as saith the Apostle For if when we were enemies we were reconciled to God by the death of his Son much more then being reconciled we shall be saved by his life that is by his intercession Rom. 5. 10. Thirdly The maintaining of grace also is by Jesus Christs intercession being the second part of his Priestly Office O! had we not a Jesus at the right hand of God making intercession for us and to convey fresh supplies of Grace unto us through the vertue of his blood being pleaded at Gods right hand how soon would it be with us as it is with those for whom he prays not at all John 17. 9. But the reason why thou standest while others fall the reason why thou goest through the many temptations of the world and shakest them off from thee while others are ensnared and intangled therein it is because thou hast an interceding Jesus I have prayed saith he that thy saith fail not Luke 22. 3 2. Fourthly It is partly by the vertue of Christs intercession that the elect are brought in there is many that are to come to Christ which are not yet brought in to Christ and it is one part of his work to pray for their salvation too Neither pray I for these alone but for all those that shall believe though as yet they do not believe on me but that they may believe through their word John 17. 20. And let me tell thee soul for thy comfort who art a coming in to Christ panting and sighing as if thy heart would break I tell thee soul thou wouldest never have come to Christ if he had not first by the vertue of his blood and intercession sent into thy heart an earnest desire after Christ and let me tell thee also that it is his business to make intercession for thee not only that thou mightest come in but that thou mightest be preserved when thou art come in Compare Heb. 7. 25. with Rom. 8. 33 34 35 c. Fifthly It is by the intercession of Christ that the infirmities of the Saints in their holy duties are forgiven Alas if it was not for the priestly office of Christ Jesus the prayers alms and other duties of the Saints might be rejected because of the sin that is in them but Jesus being our high Priest he is ready to take away the iniquities of our holy things perfuming our prayers with the glory of his own perfections and therefore it is that there is an answer given to the Saints prayers and also acceptance of their holy duties Rev. 8. 3 4. But Christ being come an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us For if the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God And for this cause he is the Mediator of the New Testament or Covenant that by means of death for the redemption of the transgressions that were under the first Testament they which are called notwithstanding all their sins might receive the promise of eternal inheritance Heb. 9. 11 12 13 14 15. The third thing now to be spoken to it is to shew where and how Jesus Christ out-went and goes beyond these priests in all their qualifications and offices for the comfort of poor Saints First They that were called to the priest-hood under the Law were but men but he is both God and Man Heb. 7. 28. 3. 2. Their qualifications were in them in a very scanty way but Jesus was every way qualified in an infinite and full way They were consecrated but for a time Heb. 7. 23. but he for ever more ver 24. 4. They were made without an oath ver 20 21. but he with an oath 5. They as servants but he as a Son Heb. 3. 6. 6. Their garments were but such as could be made with hands Ez. 28. but his the very righteousness of God Rom. 3. 22. 7. Their offerings were but the body and blood of beasts and such like Phil. 3. 8. but his offering was his own body and soul Heb.
for himself as soon as Christ had he been very God as Jesus Christ was For the reason why the posterity of Adam even so many of them as fall short of life must lye broyling in hell to all eternity is this They are not able to give the justice of Gods satisfaction they being not infinite as aforesaid But Christ that is God-man being come an high Priest that is to offer and give satisfaction of good things to comè by a greater and more perfect tabernacle not made with hands that is to say not of this building Neither by the blood of goats and calves but by his own mark you that but by his own blood he hath entered into the holy place having already obtained eternal redemption for us But how For if the blood of bulls and goats and the ashes of an beifer sprinkling the unclean sanctifieth to the purging of the flesh how much more shall the blood of Christ who through the eternal Spirit who through the power and vertue of his infinite Godhead offered himself without spot to God purge your consciences from dead works to serve the living God And for this cause that is for that he is God as well as man and so able to give justice an infinite satisfaction therefore he is the Mediator of the New Covenant that by the means of his death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance Heb. 9. 11 12 13 14 15. as I said before Object This is much but is God contented with this Is he satisfied now in the behalf of sinners by this mans thus suffering If he is then how doth it appear Answ. It is evident yea wonderful evident that this hath pleased him to the full as appeareth by these following Demonstrations First In that God did admit him into his presence yea receive him with joy and musick even with the sound of a Trumpet at his ascension into Heaven Psal. 47. 5. and Christ makes it an argument to his Children that his righteousness was sufficient in that he went to his Father and they saw him no more John 16. 10. Of righteousness saith he because I go to my Father 〈◊〉 ye see me no more As if he had said My Spirit shall shew to the world that I have brought in a sufficient righteousness to justifie sinners withal in that when I go to appear in the presence of my Father on their behalf he shall give me entertainment and not throw me down from heaven because I did not do it sufficiently Again If you consider the high esteem that God the father doth set on the death of his Son you will find that he hath received good content thereby When the Lord Jesus by way of complaint told his Father that he and his merits were not valued to the worth his Father answered It is a light thing that I should give thee O my servant to bring Jacob again I will also give thee for a light to the Gentiles that thou mayest be for salvation unto the ends of the earth Isa. 49. 1 2 3 4 5 6. As if the Lord had said My Son I do value thy death at a higher rate then that thou shouldest save the Tribes of Israel only behold the Gentiles the barbarous Heathens they also shall be brought in as the price of thy blood It is a light thing that thou shouldest be my servant only to bring or redeem the Tribes of Jacob and to restore the preserved of Israel I will give thee for a light to the Gentiles that thou mayest be my salvation to the ends of the earth Again You may see it also by the carriage of God the Father to all the great sinners to whom mercy was proffered We do not find that God maketh any objection against them that come to him for the pardon of their sins because he did want a satisfaction suitable to the greatness of their sins There was Manasseth who was one that burnt his children in the fire to the devil 2 Chron. 33. from 1. to 12. that used witchcraft that used to worship the host of heaven that turned his back on the word that God sent unto him nay that did worse than the very heathen that God cast out before the children of Israel Also those that are spoken of Acts 19. 19. that did spend so much time in conjuration and the like Acts 8. for such I judge they were that when they came to burn their books they counted the price thereof to be fifty thousand pieces of Silver Simon Magus also that was a Sorcerer and bewitched the whole City yet he had mercy proffered to him once and again I say it was not the greatness of the sins of these sinners no nor of an innumerable company of others that made God at all to object against the salvation of their souls which justice would have constrained him to had he not had satisfaction sufficient by the blood of the Lord Jesus Nay further I do find that because God the Father would not have the merits of his Son to be undervalued I say he doth therefore freely by his consent let mercy be proffered to the greatest sinners in the first place for the Jews that were the worst of men in that day for blasphemy against the Gospel yet the Apostle proffered mercy to them in the first place It is necessary saith he that the word of God should first have been spoken unto you Acts 13. 46. Acts 3. 26. And Christ gave them commission so to do for saith he Let repentance and remission of sins be preached in my name among all nations and begin mark that begin at Jerusalem Luke 24. 47. Let them that but the other day had their hands up to the elbows in my heart blood have the first proffer of my mercy And saith Paul For this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them that should hereafter believe on him to life everlasting 1 Tim. 15 16. As the Apostle saith those sinners that were dead possessed with the devil and the children of wrath he hath quickned delivered and saved Ephes. 2. 1 2 3 4 5 6 7. that he might even in the very ages to come shew forth the exceeding riches of his grace in his kindness towards us and that through Jesus Christ. Secondly It is evident that that which this man did as a common person he did it compleatly and satisfactorily as appears by the openness as I may so call it which was in the heart of God to him at his resurrection and ascension Ask of me saith he and I will give thee the very heathen for thine inheritance and the uttermost parts of the earth for thy possession Psal. 2. 8. And this was at his resurrection Acts 13. 33. Whereas though he had asked yet if he had not given a full and compleat
This is now a wrong faith as is evident in that it is placed upon a wrong object for mark this faith is not placed assuredly on Gods grace alone through the blood and merits of Christ being discovered effectually to the soul but upon God through those things that God hath given iâ— as of gifts either to preach or pray or great works or the like which will assuredly come to nought as sure as God is in Heaven if no better faith and ground of faith be found out for thy soul savingly to rest upon As to the second cause of the Objection which runs to this effect God loves men upon the account of their believing I answer that God loves men before they believe he loves them he calls them and gives them faith to believe But God who is rich in grace with his great love wherewith he loved us when when we believed or before even when we were dead in our sins and so far off from believers hath quickned us together with Christ by grace you are saved Eph. 2. 4 5. Now also I suppose that thou wilt say in thy heart I would you would shew us then what is saving faith which thing it may be I may touch upon a while hence in the next thing that I am to speak unto O they that have that are safe indeed The Second Thing THe second Thing that I am to speak unto is this Who they are that are actually brought into this free and unchangable grace and also how they are brought in Answ. Indeed now we are come to the pinch of the whole discourse and if God do but help me to run rightly thorow this as I do verily believe he will I may do thee Reader good and bring glory to my God The Question containeth these two branches First who are brought in Secondly how they are brought in the first is quickly answered Christ Jesus came into the world â—o save sinners Jewish sinners Gentile sinners Old sinners Young sinners great sinners the chiefest of sinners 1 Tim. 1. 14 15. Rom. 5. 7 8 9 10. 1 Cor. 6. 9 10. Mat. 21. 31. Publicans and Harlots that is Whores and Cheaters Exactors shall enter into the Kingdom of Heaven For I came not saith Christ to call the righteous but sinners to repentance Mark 2. 17. A sinner in the Scripture is described in general to be a transgressor of the Law 1 John 3. 4. Whosoever committeth sin transgresseth the Law for sin is the transgression of the Law But particularly they are described in a more particular way as first such as in whom dwelleth the devil Ephes. 2. 2 3. Secondly such as will do the service of him John 8. 44. Thirdly such as are enemies to God Col. 1. 21. Fourthly such as are 1 Cor. 6. 9 10. 2 Chron. 33. 1 2 3 4 5 6 7 8 9 10 11 12 c. Acts 9. 1 2 3. 1 Tim. 1. 14 15 16. Acts 19. 19. Acts 2. 36 37. Drunkards Whoremasters Liars Perjured Persons Covetous Revilers Extortioners Fornicators Swearers possessed with Devils Thieves Idolaters Witches Sorcerers Conjurers Murderers and the like these be sinners and such sinners that God hath prepared Heaven Happiness Pardon of Sin and an inheritance of God with Christ with Saints with Angels if they do come in and accept of Grace as I might prove at large For Gods grace is so great that if they do come to him by Christ presently all is forgiven them therefore never object that thy sins are too great to be pardoned but come taste and see how good the Lord is to any whosoever comes unto him The second thing is How are these brought into this everlasting Covenant of Grace 2. Answ. When God doth indeed and in truth bring in a sinner into this most blessed Covenant for so it is he usually goeth this way First He slays or kills the party to all things besides himself and his Son Jesus Christ and the comforts of the Spirit For the clearing of this I shall shew you first with what God kills secondly how God kills and thirdly to what God kills those whom he makes alive in Jesus Christ. For the first When God brings sinners into the Covenant of Grace he doth first kill them with the Covenant of Works which is the Moral Law or Ten Commandments This is Pauls Doctrine and also Pauls experience It is his Doctrine where he saith The ministration of death engraven in stones the ministration of condemnation which is the Law in that place called the Letter kills 2 Cor. 3. 6 7 8 9. The Letter saith he killeth or the Law or the ministration of death which is another place is called a sound of words Heb. 12. 19. because they have no life 〈◊〉 them but rather death and damnation through our inability to fulfill them Rom. 8. 3. doth kill 2 Cor. 6. Secondly It is his experience where he saith I was alive once that is to my own things Phil. 3. 7 8 9 10. without the Law that is before God did strike him dead by it but when the commandment came that is to do and exercise its right Office on me which was to kill me then sin revived and I died and I was killed and the commandment or the Law which was ordained to be unto life I found to be unto death For sin taketh occasion by the commandment deceived me and thereby slew me Rom. 7. 9 10 11. And indeed to speak my own experience together with the experience of all the Saints they can seal with me to this more or less Quest. But how doth God kill with this Law or Covenant Answ. First by opening to the soul the spirituality of it The Law is spiritual saith he but I am carnal sold under sin Rom. 7. 14. Now the spirituality of the Law is discovered this way First by shewing to the soul that every sinful thought is a sin against it I sinner when the Law doth come home indeed upon thy soul in the spirituality of it it will discover such things to thee to be sins that now thou lookest over and regardesâ—â—â— that is a remarkable saying of Paul when he saith Sin revived and I died sin revived saith he as if he had said those things that before I did not value nor regard but looked upon them to be trifles to be dead and forgotten but when the Law was fastened on my soul it did so raise them from the dead call them to mind so muster them before my face and put such strength into them that I was over-mastered by them by the guilt of them Sin revived by the commandment or my sins had mighty strength life and abundance of force upon me because of that insomuch that it killed me Mat. 5. 28. Secondly It sheweth that every such sin deserveth eternal damnation Friends I doubt there be but few of you that have seen the spirituality of the Law of Works but this is one thing in which it discovereth
its Spirituality and this is the proper work of the Law Thirdly God with a discovery of this doth also discover his own Divine and Infinite Justice of which the Law is a description which backs what is discovered by the Law and that by discovering of its Purity and Holiness to be so divine so pure so upright and so far off from winking at the least sin that he doth by that Law without any favour condemn the sinner for that sin Gal. 3. 10. Now when he hath brought the soul into this Premunire into this puzzle Then 2. He sheweth to the soul the nature and condition of the Law as to its dealing with or for bearing of the sinner that hath sinned against it which is to pass an eternal curse upon both soul and body of the party so offending saying to him Cursed be the man that continueth not in every thing that is written in the book of the Law to do it for saith the Law this is my proper work First to shew thee thy sins and when I have done that then in the next place to condemn thee for them and that without all remedy as from me or any thing within my bounds for I am not to save any to pardon any nay not to favour any in the least thing that have sinned against me for God did not send me to make alive but to discover sin and to condemn for the same Now so soon as this is presented to the conscience in the next place the Law also by this Law doth shew that now there is no righteous act according to the tenor of that Covenant that can replieve him or take him off from all this horrour and curse that lies upon him because that is not an administration of pardon as I said before to forgive the sin but an administration of damnation because of transgression O the very discovery of this striketh the soul into a deadly swoun even above half dead But when God doth do the work indeed he doth in the next place shew the soul that he is the man that is eternally under this Covenant by nature and that it is thee that hath sinned against this Law and doth by right deserve the curse and displeasure of the same and that all that ever he can do will not give satisfaction to that glorious justice that did give this Law holy actions tears of blood selling all and giving iâ— to the poor or whatever else can be done by thee it comes all short and is all to no purpose Phil. 3. I 'll warrant him he that seeth this it will kill him to that which he was alive unto before though he had a thousand lives Ah sinners sinners were you but sensible indeed of the severity and truth of this it would make you look about you to purpose O how would it make you strive to stop at that 〈◊〉 that now you drink down with delight How many Oaths would it make you bite asunder nay it would make you bite your tongues to think that they should be used as instruments of the Devil to bring your souls into such an unspeakable misery then also we should not have you hang the salvation of your souls upon such slender pinâ— as now you do no no but you would be in another mind then O then we should have you cry out I must have Christ what shall I do for Christ how shall I come at Christ would I was sure truly sure of Christ my soul is gone damned cast away and must for ever burn with the Devils if I do not get precious Jesus Christ. In the next place when God hath done this then he the further shews the soul that Covenant which it is under by nature is distinct from the Covenant of Grace and also they that are under it are by nature without any of the graces which they have that are under the Covenant of Grace As First That it hath no faith John 16. 9. Secondly no hope Eph. 2. 12. Thirdly Nor none of the spirit to work these things first by nature Fourthly Neither will that Covenant give to them any peace with God Fifthly No promise of safeguard from his revenging Law by that Covenant Sixthly But lieth by Nature liable to all the curses and condemnings and thunder-claps of this most fiery Covenant Seventhly That it will accept of no sorrow no repentance no satisfaction as from thee Eighthly That it calls for no less than the shedding of thy blood Ninthly The damnation of thy soul and body Tenthly And if there be any thing prossered to it by thee as to the making of it amends it throws it back again as dirt in thy face slighting all that thou canst bring Now when the soul is brought into this condition then it is indeed dead killed to that to which it was once alive And therefore in the next place to shew you to what it is killed and that is first to sin O it dares not sin it sees hell fire is prepared for them that sin Gods Justice will not spare it if it live in sin the Law will damn it if it live in sin the Devil will have it if it follow its sin O I say it trembles at the very thoughts of sin I if sin do but offer to tempt the soul to draw away the soul from God it cries it sighs it shunneth the very appearance of sin it is odious unto it If God would but serve you thus that love your pleasures you would not make such a trifle of sin as you do Secondly It is killed to the Law of God as it is the Covenant of Works O saith the soul the Law hath killed me to its self I through the Law am dead to the Law Gal. 2. 19. The Law is another thing then I did think it was I thought it would not have been so soul-destroying so damning a Law I thought it would not have been so severe against me for my little sins â—or my playing for my jeasting for my dissembling quarrelling and the like I had some thoughts indeed that it would tew great sinners but let me pass and though it condemned great sinners yet it would pass me by but now would I were free from this Covenant would I were free from this Law I will tell thee that a soul thus worked upon is more afraid of the Covenant of Works then he is of the Devil for he sees it is the Law that doth give him up into his hands for sin and if he was but clear from that he should not greatly need to fear the Devil O now every particular command tears the caul of his heart now every command is as a great gun well charged against his soul now he sees he had as good run into a fire to keep himself from burning as to run to the Law to keep himself from damning and this he sees really I and feels it too to his own sorrow and perplexity Thirdly The soul also
inward man a change and through the outward man a change from head to foot as we use to say For he that is in Christ and so in this Covenant of Grace is a new Creature 2 Cor. 5. 17. or hath been twice made made and made again O now the soul is resolved for Heaven and Glory now it crieth out Lord if there be a right eye that is offensive to thee pluck it out or a right foot cut it off or a right hand take it from me now the soul doth begin to studdy how it may honour God and bring praise to him Now the soul is for a preparation for the second coming of Christ endeavouring to lay aside every thing that may hinder And for the closing in with those things that may make it in a beloved posture against that day Fifthly And all this is from a Gospel Spirit and not from a Legal natural principle for the soul hath these things as the fruits and effects of its being separated unto the Covenant of Grace and so now possessed with that spirit that doth attend yea and dwell in them that are brought into the Covenâ—nt of Grace from under the Old Covenant I say these things do spring forth in the soul from another root and stock then any of the actings as other men do for the soul that is thus wrought upon is as well dead to the Law and the righteousness thereof as the first Covenant as well as to its sins Sixthly Now the soul begins to have some blessed experience of the things of God even of the glorious mysteries of the Gospel 1. Now it knoweth the meaning of those words My flesh is meat indeed and my blood is drink indeed John 6. 55. and that by experience for the soul hath received peace of conscience through that blood by the effectual application of it to the soul. First by feeling the guilt of sin dye off from the conscienceâ— by the operation thereof Secondly by feeling the power thereof to take away the curse of the Law Thirdly By finding the very strength of Hell to fail when once the blood of the man Jesus Christ is received in reality upon the soul. 2. Now the soul also knoweth by experience the meaning of that Scripture that saith Our old man is crucified with him that the body of sin might be destroyed Rom. 6. 6. Now it sees that when the man Jesus did hang on the tree on Mount Calvary that then the body of its sins was there hanged up dead and buried with him though it was then unborn so as never to be laid to its charge either here or hereafter and also so as never to carry it captive into perpetual bondage being it self overcome by him even Christ the head of that poor creature And indeed this is the way for a soul both to live comfortably as touching the guilt of sin and also as touching the power of the filth of sin for the soul that doth or hath received this indeed and in truth finds strength against them both by and through that man that did for him and the rest of his fellow sinners so gloriously overcome it and hath given the victory unto them so that now they are said to be overcomers nay more than conquerâ—rs through him the one man Jesus Christ Rom. 8. 33 34 35 36 37. 3. Now the soul hath received a â—aith indeed and a lively hope indeed such a one as now it can fetch strength from the fulness of Christ and from the merits of Christ. 4. Yea now the soul can look on it self with one eye and look upon Christ with another and say indeed it is true I am an empty soul but Christ is a full Christ I am a poor sinner but Christ is a rich Christ I am a foolish sinner but Christ is a wise Christ I am an unholy ungodly unsanctified creature in my self But Christ is made of God unto me wisdom righteousness sanctification and redemption 1 Cor. 1. 30. 5. Now also that fiery Law that it could not once endure nor could not once delight in I say now it can delight in it after the inward man now this Law is its delighe it would always be walked in it and always be delighted in it being offended with any sin or any corruption that would be any ways an hinderance to it Rom. 7. 24 25. And yet it will not edure that even that that Law should offer to take the work of its salvation out of Christs hand no if it once comes to do that then out of doors it shall go if it was as good again For that soul that hath the right work of God indeed upon it cries not my prayers not my tears not my works not my things do they come from the work of the spirit of Christ it self within me yet these shall not have the glory of my salvation no it is none but the blood of Christ the death of Christ of the man Christ Jesus of Nazareth the Carpenters Son as they called him that must have the Crown and Glory of my salvation None but Christ none but Christ and thus the soul labours to give Christ the preeminence Col. 1. 18. Now before I go any further I must needs speak a word from my own experience of the things of Christ and the rather because we have a company of silly ones in this day of ignorance that do either comfort themselves with a notion without the power or else do both reject the notion and the power of this most glorious Gospel therefore for the further conviction of the Reader I shall tell him with David something of what the Lord hath done for my soul and indeed a little of the experience of the things of Christ is far more worth than all the world It would be too tedious for me to tell thee here all from the first to the last but something I shall tell thee that thou mayest not think these things are fables Reader when it pleased the Lord to begin to instruct my soul he found me one of the black sinners of the world he found me making a sport of Oaths and also of Lies and many a soul-poysoning meal did I make out of divers Lusts as Drinking Dancing Playing Pleasure with the wicked ones of the world The Lord finding of me in this condition did open the glass of his Law unto me wherein he shewed me so clearly my sins both the greatness of them and also how abominable they were in his sight that I thought the very clouds were charged with the wrath of God and ready to let fall the very fire of his jealousie upon me yet for all this I was so wedded to my sins that thought I with my self I will have them though I lose my soul O wicked wretch that I was but God the great the rich the infinite merciful God did not take this advantage of my soul to cast me away and say then take
them and so I think should we Answ. This comparison is wrongly applied if you bring it to shew us how we must do when we come to Christ. He that can make himself clean hath no need of Christ for the whole the clean and righteous have no need of Christ but those that are foul and sick Physicians you know if they love to be honoured they will not bid the Patients first make themselves whole and then come to them no but bid them come with their sores all running on them as the woman with her bloody issue Mark 5. And as Mary Magdalen with her Belly full of Devils and the Leppers all scabbed and that is the right coming to Jesus Christ. Reply Well I hope that Christ will save me for his promises and mercy is very large and as long as he hath promised to give us life I fear my state the less Answ. It is very true Christs promises are very large blessed be the Lord for ever and also so is his mercy but notwithstanding all that there is many go in at the broad gate and therefore I say your business is seriously to enquire whether you are under the first or second Covenant for unless you are under the second you will never be regarded of the Lord for as much as you are a sinner Heb. 89. And the rather because if God should be so good to you as to give you a share in the second you shall have all your sins pardoned and for certain have eternal life though you have been a great sinner But do not expect that thou shalt have any part or share in the large promises and mercy of God for the benefit and comfort of thy poor soul whilst thou art under the Old Covenant because so long thou art out of Christ through whom God conveyeth his mercy grace and love to sinners For all the promises of God in him are yea and in him Amen Indeed his mercy grace and love is very great but it 's treasured up in him given forth in him through him But God who is rich in mercy for his great love wherewith he loved us that he might shew the exceeding riches of his grace But which way In his kindness towards us through Christ Jesus But out of Christ thou shalt find God a just God a sin revenging God a God that will by no means spare the guilty and be sure that every one that is found out of Jesus Christ will be found guilty in the Judgment day upon whom the wrath of God shall smoke to their eternal ruine Now therefore consider of it and take the counsel of the Apostle in 2 Cor. 13. 5. Which is to examine thy self whether thou art in the faith and to prove thy own self whether thou hast received the Spirit of Christ inâ—â— thy soul whether thou hast been converted whether thou hast been born again and made a new creature whether thou hast had thy sins washed away in the blood of Christ whether thou hast been brought from under the Old Covenant into the New and do not make a slight examination for thou hast a precious soul either to be saved or damned And that thou mayest not be deceived consider that it is one thing to be convinced and another to be converted one thing to be wounded and another to be killed and so to be made alive by the faith of Jesus Christ. When men are killed they are killed to all things they lived to before both sin and righteousness as all their old faith and supposed grace that they thought they had Indeed the Old Covenant will shew thee that thou art a sinner and that a great one too but the Old Covenant the Law will not shew thee without the help of the spirit that thou art without all grace by nature no but in the midst of thy troubles thou wilt keep thy self from coming to Christ by perswading thy soul that thou art come already and hast some grace already O therefore be earnest in begging the spirit that thy soul may be enlightned and the wickedness of thy heart discovered that thou mayest see the miserable state that thou art in by reason of sin and unbelief which is the great condemning sin and so in a sight and sense of thy sad condition if God should deal with thee in severity according to thy deservings do thou cry to God for faith in a Crucified Christ that thou mayest have all thy sins washed away in his blood and such a right work of grace wrought in thy soul that may stand in the Judgment-day Again secondly In the next place you know I told you that a man might go a great way in a profession and have many excellent gifts so as to do many wondrous works and yet be but under the Law from hence you may learn not to judge your selves to be the children of God 1 Cor. 1. because you may have some gifts of knowledge or understanding more than others no for thou mayest be the knowingest man in all the Countrey as to head-knowledge and yet be but under the Law and so consequently under the â—urse notwithstanding that Now seeing it is so that men may have all this and yet perish then what will become of those that do no good at all and have no understanding neither of their own sadness nor of Christs mercy O sad Read with understanding Isa. 27. 11. Therefore he that made them will have mercy on them and he that formed them will shew them no favour See also 2 Thes. 1. 8 9. Now there is one thing which for want of most people do miscarry in a very sad manner and that is because they are not able to distinguish between the nature of the Law and the Gospel O people people your being blinded here as to the knowledge of this is one great cause of the ruining of many As Paul saith While Moses is read or while the Law is discovered the vail is over their hearts 2 Cor. 3. 15. that is the vail of ignorance is still upon their hearts so that they cannot discern either the nature of the Law or the nature of the Gospel they being so dark and blind in their minds as you may see if you compare it with Chap. 4. 3 4. And truly I am confident that were you but well examined I doubt many of you would be found so ignorant that you would not be able to give a word of right answer concerning either the Law or the Gospel Nay my Friends set the case one should ask you what time you spend what pains you take to the end you may understand the nature and difference of these two Covenants would you not say if you should speak the truth that you did not so much as regard whether there was two or more would you not say I did not think of Covenants or study the nature of them I thought that if I had lived honestly and did as well as
of God Angels and Devils But I say if thou dost believe these things indeed thou dost believe that then so long ago even before thou wast born he did bear thy Sins in his own Body which then was Hanged on the Tree and never before nor since that thy old Man was then Crucified with him namely in the same Body then Crucified see 1 Pet. 2. 24. and Rom. 6. 6. This is non-sense to them that believe not but if thou do indeed believe thou seest it so plain and yet such a Mystery that it makes thee wonder But in the third Place this glorious Doctrine of the New Covenant and the Mediator thereof will serve for the comforting and the maintaining of the comfort of the Children of the New Covenant this way also that is that he did not only dye and rise again but that he did ascend in his own Person into Heaven to take possession thereof for me to prepare a Place there for me standeth there in the second part of his 〈◊〉 〈◊〉 bring me safe in my coming thither and to present me in a glorious manner without spot or wrinkle or any such thing that he is there exercising of his Priestly Office for me pleading the 〈◊〉 of his own Righteousness for me and the vertue of his Blood for me That he is there ready to answer the Accusations of the Law Devil and Sin for me Here thou mayest through Faith look the very Devil in the Face and Rejoyce saying O Satan I have a precious Jesus a Soul comforting Jesus a Sin-pardoning Jesus Here thou mayest hear the biggest thunder-crack that the Law can give and yet not be daunted Here thou mayest say O Law thou may'st roar against Sin but thou can'st not reach me thou may'st Curse and Condemn but not my Soul for I have a righteous Jesus a holy Jesus a Soul-saving Jesus and he hath delivered me from thy Threats from thy Curses from thy Condemnatious I am out of thy reach and out of thy bounds I am brought into another Covenant under better promises promises of Life and Salvation free promises to comfort me without my Merit even through the Blood of Jesus the satisfaction given to God for me by him therefore though thou lay'st my Sins to my charge and sayest thou wilt prove me Guilty yet so long as Christ is above ground and hath brought in everlasting righteousness and given that to me I shall not fear thy threats thy charges thy Soul-searing Denunciations my Christ is all hath done all and will deliver me from all that thou and whatsoever else can bring an Accusation against me Thus also thou may'st say when Death assaulteth thee O Death where is thy sting Thou may'st bite indeed but thou canst not devour I have comfort by and through the one Man Jesus Jesus Christ he hath taken thee Captive and taken away thy strength he hath pierced thy Heart and let out all thy Soul destroying Poyson therefore though I see thee I am not afraid of thee though I feel thee I am not daunted thou hast lost thy sting in the side of the Lord Jesus through him I overcome thee and set foot upon thee Also O Satan though I hear thee grumble and make a hellish Noise and tho thou threaten me very highly yet my Soul shall Triumph over thee so long as Christ is alive and can be heard in Heaven so long as he hath broken thy Head and won the field of thee so long as thou art in Prison and canst not have thy desire I therefore when I hear thy Voice do pitch my Thoughts on Christ my Saviour and do hearken what he will say for he will speak comfort he saith he hath got the Victory and doth give to me the Crown and causeth me to Triumph through his most glorious Conquest Nay my Brethren the Saints under the Levitical Law who had not the New Covenant sealed or confirmed any further than by promise that it should be I say they when they thought of the glorious Privileges that God had promised should come though at that time they were not come but seen afar off how confidently were they perswaded of them and embraced them and were so fully satisfied as touching the certainty of them that they did not stick at the parting with all for the enjoying of them Heb. 11. How many times doth David in the Psalms admire triumph and perswade others to do so also through the Faith that he had in the thing that was to be done Also Job in what Faith doth he say he should see his Redeemer though he had not then shed one drop of Blood for him yet because he had promised so to do and this was signified by the blood of Bulls and Goats Also Samuel Isaiah Jeremiah Zechariah c. how gloriously in confidence did they speak of Christ and his Death Blood Conquest and everlasting Priest-hood even before he did manifest himself in the flesh which he took of the Virgin We that have lived since Christ have more ground to hope than they under the Old Covenant had though they had the Word of the Just God for the ground of their Faith Mark They had only the Promise that he should and would come but we have the assured fulfilling of those Promises because he is come they were told that he should spill his Blood but we do see he hath spilt his Blood They ventured all upon his standing Surety for them but we see he hath fulfilled and that faithfully too the Office of his Suretiship in that according to the engagement he hath redeemed us poor Sinners They ventured on the New Covenant though not actually Sealed only because they judged him faithfull that had promised Heb. 11. 11. but we have the Covenant Sealed all things are compleatly done even as sure as the Heart-Blood of a crucified Jesus can make it There is as great a difference between their Dispensation and ours for comfort even as much as there is between the making of a Bond with a promise to Seal it and the sealing of the same It was made indeed in their time but it was not sealed untill the time the Blood was shed on the Mount Calvary and that we might have our Faith mount up with Wings like an Eagle he sheweth us what encouragement and ground of Faith we have to conclude we shall be everlastingly delivered saying Heb. 9. 16 17 18. For where a Testament or Covenant is there must of necessity be the Death of the Testatour for a Testament is of force after men are dead otherwise it is of no strength at all while the Testatour liveth whereupon neither the first Testament was dedicated without Blood As Christ's Blood was the Confirmation of the New Covenant yet it was not sealed in Abraham Isaac or Jacob's days to confirm the Covenant that God did tell them of and yet they believed therefore we ought to give the more earâ—est heed to believe the
with my foolish Carriage Shall I slight his Counsel by following of my own Will Thus therefore the Doctrine of the New Covenant doth call for Holiness engage to Holiness and maketh the Children of that Covenant to take Pleasure therein Let no man therefore conclude on this that the Doctrine of the Gospel is a licentious Doctrine but if they do it is because they are Fools and such as have not tasted of the Vertue of the Blood of Jesus Christ neither did they ever feel the Nature and Sway that the Love of Christ hath in the Hearts of his And thus also you may see that the Doctrine of the Gospel is of great Advantage to the People of God that are already come in or to them that shall at the consideration hereof be willing to come in to partake of the glorious Benefits of this glorious Covenant But saith the poor Soul Object Alas I doubt this is too good for me Inquir Why so I pray you Object Alas because I am a Sinner Reply Why all this is bestowed upon none but Sinners as it is written While we were ungodly Christ died for us Rom. 5. 6. 8. He came into the World to save Sinners 1 Tim. 1. 14 15. Object O but I am one of the chief of Sinners Reply Why this is for the chief of Sinners 1 Tim. 1. 14 15. Christ Jesus came into the World to save Sinners of whom I am chief saith Paul Object O but my Sins are so big that I cannot conceive how I should have Mercy Reply Why Soul Didst thou ever kill any Body Didst thou ever burn any of thy Children in the Fire to Idols Hast thou been a Witch Didst thou ever use Enchantments and Conjuration Didst thou ever curse and swear and deny Christ And yet if thou hast there is yet hopes of Pardon yea such Sinners as these have been pardoned as appears by these and the like Scriptures 2 Chron. 33. 1 2 3 4 5 6 7 8 9. Verses compared with the 12 13. Again Acts 19. 19 20. Acts 8. 22. compared with Verse 9. Matth. 26. 74 75. Ob. But though I have not sinned such kind of Sins yet it may be I have sinned as bad Answ. That cannot likely be yet though thou hast still there is ground of Mercy for thee for as much as thou art under the Promise John 6. 37. Object Alas man I am afraid that I have sinned the unpardonable Sin and therefore there is no hope for me Answ. Dost thou know what the unpardonable Sin the Sin against the Holy Ghost is And when it is committed Reply It is a Sin against Light Answ. That is true yet every Sin against Light is not the Sin against the Holy Ghost Reply Say you so Answ. Yea and I prove it thus If every Sin against Light had been the Sin that is unpardonable then had David and Peter and others sinned that Sin but though they did sin against Light yet they did not sin that sin therefore every Sin against Light is not the Sin against the Holy Ghost the unpardonable Sin Object But the Scripture saith If we sin wilfully after we have received the knowledge of the Truth there remaineth no more sacrifice for Sin but a certain fearful looking for of Judgment and fiery Indignation which shall devour the Adversaries Answ. Do you know what that wilful Sin is Reply Why What is it Is it not for a man to sin willingly after enlightning 1 Answ. Yes yet doubtless every willing Sin is not that for then David had sinned it when he lay with Bathsheba and Jonah when he fled from the Presence of the Lord and Solomon also when he had so many Concubines 2 Answ. But that Sin is a Sin that is of another nature which is this For a man after he hath made some Profession of Salvation to come alone by the Blood of Jesus together with some Light and Power of the same upon his Spirit I say for him after this knowingly wilfully and despitefully to trample upon the Blood of Christ shed on the Cross and to count it an unholy thing or no better then the Blood of another man and rather to venture his Soul any other way then to be saved by this precious Blood And this must be done I say after some light Heb. 6. 4 5. Despitefully Heb. 10. 29. Knowingly 2 Pet. 2. 21. and wilfully Heb. 10. 26. compared with ver 29. and that not in a hurry and sudden sit as Peter's was but with some time before-hand to pause upon it first with Judas and also with a continued Resolution never to turn or be converted again For it is impossible to renew such again to Repentance they are so resolved and so desperate Heb. 6. Quest. And how sayest thou now Didst thou ever after thou hadst received some blessed Light from Christ wilfully despitefully and knowingly stamp or trample the Blood of the man Christ Jesus under thy Feet 〈◊〉 and art thou for ever resolved so to do Answ. O no I would not do that wilfully despitefully and knowingly not for all the World Inqui. But yet I must tell you now you put me in mind of it surely sometimes I have most horrible blasphemous Thoughts in me against God Christ and the Spirit May not thâ—se be that Sin too Answ. Dost thou delight in them are they such things as thou takest Pleasure in Reply O no neither would I do it for a thousand Worlds O methinks they make me sometimes tremble to think of them But how and if I should delight in them before I am aware Answ. Beg of God for strength against them and if at any time thou findest thy wicked Heart to give way in the least thereto for that is likely enough and though thou find it may on a sudden give way to that hell-bred Wickedness that is in it yet do not despair for as much as Christ hath said All manner of Sins and Blasphemies shall be forgiven to the Sons of Men. And whosoever shall speak a word against the Son of Man that is Christ as he may do with Peter through Temptation yet upon Repentance it shall be forgiven him Mat. 12. 32. Object But I thought it might have been committed all on a sudden either by some blasphemous Thought or else by committing some other horrible Sin Answ. For certain this Sin and the commission of it doth lie in a knowing wilfull malicious or despiteful together with a final trampling the Blood of sweet Jesus under foot Heb. 10. Object But it seems to be rather a resisting of the Spirit and the motions thereof than this which you say for first its proper Title is the Sin against the Holy Ghost And again They have done despite unto the Spirit of Grace So that it rather seems to be I say that a resisting of the Spirit and the movings thereof is that Sin 1 Answ. For certain the Sin is committed by them that do as before I have said
little Excellency in Christ and doth all this stir up in thy Heart some breathings after him If so then fear not the Day of Grace is not past with thy poor Soul for if the day of Grace should be past with such a Soul as this then that Scripture must be broken where Christ saith He that cometh unto me I will in no wise for no thing by no means upon no terms whatsoever cast out John 6. 37. Object But surely if the day of Grace was not past with me I should not be so long without an answer of Gods love to my Soul that therefore doth make me mistrust my state the more is that I wait and wait and yet am not delivered Answ. Hast thou waited on the Lord so long as the Lord hath waited on thee it may be the Lord hath waited on thee this twenty or thirty yea forty years or more and thou hast not waited on him seven years cast this into thy Mind therefore when Satan tells thee that God doth not love thee because thou hast waited so long without an assurance for it is his temptation for God did wait longer upon thee and was fain to send to thee by his Ambassadors time after time And therefore say thou I will wait to see what the Lord will say unto me and the rather because he will speak Peace for he is the Lord thereof But secondly Know that it is not thy being under trouble a long time that will be an Argument sufficient to prove that thou art past hopes Nay contrariwise for Jesus Christ did take our Nature upon him and also did undertake deliverance for those and bring it in for them who were all their Life Time subject to Bondage Heb. 2. 14 15. Object But alas I am not able to wait all my Strength is gone I have waited so long I can wait no longer Answ. It may be thou hast concluded on this long ago thinking thou shouldest not be able to hold out any longer no not a year a month or a week nay it may be not so long It may be in the morning thou hast thought thou shouldest not hold out till night and at night till morning again yet the Lord hath supported thee and kept thee in waiting upon him many Weeks and Years therefore that is but the Temptation of the Devil to make thee think so that he might drive thee to despair of Gods Mercy and so to leave off following the ways of God and to close in with thy Sins again O therefore do not give way unto it but believe that thou shalt see the Goodness of the Lord in the Land of the Living Wait on the Lord be of good Courage and he shall strengthen thine Heart wait I say on the Lord Psal. 27. 23 24. And that thou mayest so do consider these things First If thou after thou hast waited thus long shouldest now give over and wait no longer thou wouldest lose all thy time and pains that thou hast taken in the way of God hitherto and wilt be like to a man that because he sought long for Gold and did not find it therefore turned back from seeking after it though he was hard by it and had almost found it and all because he was loth to look and seek a little further Secondly Thou wilt not only lose thy time but also lose thy own Soul for Salvation is no where else but in Jesus Christ Acts 4. 12. Thirdly Thou wilt sin the highest sin that ever thou didst sin before in drawing finally back insomuch that God may say my Soul shall have no pleasure in him Heb. 10. 38. But secondly consider thou sayest all my strength is gone and therefore how should I wait why at that time when thou feelest and findest thy strength quite gone even that is the time when the Lord will renew and give thee fresh strength The youths shall faint and be weary and the young men shall utterly fall but they that wait upon the Lord shall renew their strength they shall mount up with Wings as Eagles they shall run and not be weary they shall walk and not be faint Isa. 40. 30 31. Object But though I do wait yet if I be not elected to eternal Life what good will all my waiting do me For it is not in him that willeth nor in him that runneth but of God that sheweth Mercy Therefore I say if I should not be elected all is in vain 1 Answ. Why in the first place to be sure thy backsliding from God will not prove thy election neither thy growing weary of waiting upon God 2 Answ. But secondly Thou art it may be troubled to know whether thou art elected And sayest thou if I did but know that that would encourage me in my waiting on God Answ. I believe thee but mark thou shalt not know thy election in the first place but in the second That is to say thou must first get acquaintance with God in Christ which doth come by thy giving credit to his Promises and Records which he hath given of Jesus Christ his Blood and Righttousness together with the rest of his Merits That is before thou canst know whether thou art elected thou must believe in Jesus Christ so really that thy faith laying hold of and drinking and eating the Flesh and Blood of Christ even so that there shall be life begotten in thy Soul by the same Life from the condemnings of the Law Life from the guilt of Sin Life over the filth of the same Life also to walk with God in his Son and wayes the Life of Love to God the Father and Jesus Christ his Son Saints and Wayes and that because they are Holy Harmless and such that are altogether contrary to Iniquity For these things must be in thy Soul as a forerunner of thy being made acquainted with the other God hath these two ways to shew to his Children their election First by Testimony of the Spirit That is the Soul being under trouble of Conscience and grieved for Sin the Spirit doth seal up the Soul by its comfortable Testimony perswading of the Soul that God for Christs sake hath forgiven all those Sins that lye so heavy on the Conscieâ—ce and that do so much perplex the Soul by shewing it that that Law which doth utter such horrible curses against it is by Christs Blood satisfied and fulfilled Eph. 1. 13 14. Secondly By consequence that is the Soul finding that God hath been good unto it in that he hath shewed it its lost state and miserable condition and also that he hath given it some comfortable hope that he will save it from the same I say the Soul from a right sight thereof doth or may draw this conclusion that if God had not been minded to have saved it he would not have done for it such things as these But for the more surer dealing with thy Soul it is not good to take any of these apart that is it is