enabling him to discern them spiritually this every natural man hath not 1 Cor. 2 14. And the so opening his eyes is a Divine work Eph. 1. 17 18. Till this be done Doctrinal teaching doth no saving good whatsoever literal knowledge men gain by it 2. That God hath no dependance on Instruments in producing this knowledge The highest service of men is only instrumental and that no more than morally and God hath no need of instruments nor doth he use them of necessity but for his pleasure much less doth he need that they be thus or so furnished he can do it as well with the most unlikely and gain glory in so doing 2 Cor. 4. 7. 3. But yet in order to their being used as instruments God is wont to furnish them with a suitable capacity for it There are those gifts that he bestows upon them making them meet for this service these gifts therefore are given to men to profit withal 1 Cor. 12. 7. And accordingly there is a diversity both in kind and degree which God arbitrarily distributes to these and those 4. There are two ways in which we are to teach others viz. by Precept and Example In this latter Christians are equally concerned he that hath received Grace ought to walk worthy of it and we are told what its teachings are Tit. 2. 11 12. As to the former there is a different obligation â—ying upon the people of God every one ought according to his call to teach others but every one is not a like concerned 5. Hence Christians are bound to teach others either by the obligation of their General Calling or by a Special Calling The general calling of a Christian obligeth him to glorify God with all that he hath still reserving the station that God hath set him in thus Christians are bidden to teach one another Col. 3. 16. But there is a special calling that God hath given to some who besides that have gifts and abilities for it are called by God to the Ministry of the Gospel these are of his giving Jer. 3. 15. And notwithstanding gifts men must wait for this till called to it according to the Gospel Rule Rom. 10. 14. How shall be preach except â—e be sent Now in both these respects the Doctrine is a great truth for though there be more than experience requisite to fit a man for official teachings yet this added to those qualifications is abundantly helpful for 1. Experience mightily prompts or puts men forward to be teaching of others It puts life into men and quickens them to their work and that in two respects 1. It fills the heart with an ardent desire to glorifie God All the literal Light that men get by study hath no heat in it it doth not engage the heart at all in love to God but when once the Soul hath tasted that God is gracious hath felt the bitterness of sin and been distrest by reason of the wrath of God and known the Grace of God in giving him Repentance and pardon he is now filled with love to God and thinks he can never do enough for him never lay himself low enough nor sufficiently set forth his praises and he would have all the world to love admire and praise this God with him Psal 34. 3 4. 2. It kindleth a longing desire after the Salvation of Souls By this men come to know the great worth of Souls and their woful danger and accordingly to have travailing pains for them ul Christ be formed in them Gal 4. 19. He that hath felt in himself what an evil and bitter thing sin is and hath known the riches of grace in pardoning and healing him cannot but compassionate such as live in sin and ly under the curse and this will put them upon all endeavours and make them to give warning and counsel on all occasions knowing the worth and hazard of a Soul if it be possible to save it 2. Experience is a mighty help to men in teaching of others Luther was wont to say Prayer and Temptation make a Minister fit for his work And why temptation but because it helps to this experience the Apostle applies this to Christ himself Heb. 2. 18. And this will be evident in divers respects 1. It gives them a more clear understanding of the truths which they teach Theoretical and practical knowledge vastly differ a meer discorsive knowledge of any Art makes a man but a bungler compared with one that hath been practised in it Experience exemplifieth the Rules of Religion to â—â— man he had heard of these things before and had some rational notions about them but now he sees and tasts Psal 34. 8. And this is aâ— great help to teaching 2. It greatly establisheth their faith and confidence iâ— these truths and hereby they are enabled to commend them with the more authority A man may by study be able to speak largely and distinctly upon Scripture truths but they can say nothing of their own knowledge and possibly themselves fluctuate about their credit of them they take them only upon Tradition whereas he that hath the record of these truths on his heart and had them exemplified on him can with greatest boldness assert them â—â— Joh. 1. 1. 2 Pet. 1. 16. 4 It hath great influence on the Affections in teaching Indeed the main thing is information all that doth us saving good must come in by the Understanding they that seek only to raise the affections confusedly do no good but still we have to do with the affections and the best way to raise them is to express our own it is vain to think to make another concerned with that which we shew no concernedness in whereas experience stirs these affections that which one feels he will speak feelingly he feels the misery of the Unregenerate speaks compassionately to them feels the distress of deserted souls and applies tenderly feels the wounds and broken bones of such as have fallen and handleth them with great caution c. 4. It furnisheth him with skill of applying to particular cases Many can discourse very distinctly upon a subject in Divinity but when they meet with the doubts and objections of tempted Christians they are meer bunglers for want of experience Peter is winnowed to be fitted to strengthen others Luk. 22. 32. To be sure in cases of Desertion nothing more proper to apply than experience besides that it helps to do every thing with compassion Heb. 5. 2. 5. It much helps our patience and perseverance in teaching Meer speculative knowledge puffs up and makes men impatient and presently they despair of good if they see not the desired effect if Sinners will not presently hear them they conclude them past hope if troubled ones be not perswaded presently to hear them they think them desperate all this is for want of experience he that hath known his own heart and the mighty resistance that it makes to the offers of grace will learn by it to
to look to his Son for it This was indented for in the Covenant of Suretyship the Father offered it and the Son complied with it and there were Articles concluded about it â—sa 53. 10. God Sent his Son about it and he came accordingly Gal. 4. 4 5. his business was â—o take away his peoples sins Joh. 1. 29. and one â—hing that belonged to this was the taking away their Guilt by forgiveness and when he was engaged in this affair his Father witnessed â—o his acceptance of him in it Mat. 3. 17. 3. That in Christ's satisfaction there is a â—ufficiency to expiate the Guilt of all sin Such â—as the vertue of this One Sacrifice which he â—ffered up to the Justice of God Heb. 1â— 14. â—ence is he said to be able to save to the utter-â—ost Heb. 7. 25. It was not only enough for â—maller trespasses but for the Chief Sins and Sinners 1 Tim. 1. 15. and this will be very evident if we consider what he did for the expiation oâ— the Guilt of our Sins and that was he suffereâ— for them the whole punishment that was bâ— Law due to us for them it is fully exprest iâ— Isa 53 4 5 6. he underwent the whole weighâ— of the Wrath which we should have undergoneâ— he was made sin for us 2 Cor. 5. 21. and then leâ— us add to consider that he was the Son of Goâ— a Divine Person that suffered all this though 〈◊〉 was his Humane Nature that bare it yet the persoâ— that sustained it was God and therefore it is caâ—led his blood Acts 20. 28. and this put an infiniâ— value and vertue into his Obedience So thâ— there is a stock of pardon laid in that cannot 〈◊〉 exhausted all the sin of all the Sinners in tâ— World cannot exhaust it 2. That the Gospel design is most of all aâ—vanced by his forgiving of all Sin and this 〈◊〉 reason sufficient why he not only can but wâ— do it Here observe 1. That the Gospel great design is the illustraâ— on of the special Grace of God By Gods speâ— Grace I intend that which is to be shewn in 〈◊〉 Salvation of fallen man there is common grâ— exprest in many other things but this is thâ— which God hath a peculiar design of commâ—ding to the undone creature and this is thâ— which is discovered in the Gospel the grâ— contrivances in Gods Eternal Decree with â—spect to his Elect had an aim at this Eph. 1. 〈◊〉 and those astonishing Providences which wâ— concerned in our fall by the First Adam and being repaired again by the Second were media subordinated to this purpose all was to make way for the Grace of God to appear in its most splendent lustre So that our whole Salvation is ascribed to this grace Eph. 2. 8. 2. That the forgiveness of Sins is an expression of rich Grace The not doing of it without the satisfaction of Christ is no obstruction of the Grace of it as some fondly dream but doth the more enâ—ance it What is Grace but an act of free favour bestowed on the Subject which he no way deserved nor could have laid any claim unto had it not been so conferred and such is this forgiveness hence said to be done freely Rom. 3. 24. The pardoned Sinner deserved to dy all miseries belonged to him he had nothing to offer to atone God to himself withal Christ freely satisfied for him and God freely applies the merit of this to him and it must needs be rich Grace for we have already observed that the man is made a blessed one by it 3. That the more and greater sins it extends unto the more illustrious is the Grace of it There is so much of malignity in the least sin and so just a provocation given to God by it and the merit of death in it is so righteous that it is a wonder that God should forgive one Sin how then is this admiration justly encreased when the Sins of the Creature have risen to a most formidable multitude and magnitude Paul puts a great Emphasis on this 1 Tim. 1. 13 14. Who was a blasphemer a Persecutor injurious c. and the Grace of our Lord was exceeding abundant c. What is the forgiving of an Hundred pence to ten Thousand Talents Paul tells us that he was by this made a pattern verse 16. and David makes this an argument to plead for pardon withal Psal 25. 11. Pardon mine iniquity for it is great we are therefore told that where Sin abounded grace much more abounded Rom. 5. 20. hereby the great love of God is manifested and the incomputable value of Christ's Obedience is discovered 4 Hence the exhibition and offer of this pardon is made to the greatest Sinners the Gospel invites all without exception whatsoever they have been or done See how God invites and what an argument he useth to back this invitation Isa 55. 7 8. 9. q. d. you may think your Sins to be so many and great that there is no hope for you but remember I have other manner of thoughts about it and I can do that which you cannot so much as think hence he useth that encouragement Isa 45. 22. I am Godâ— Hos 11. 9. I am God and not man yea he promiseth that upon their accepting of his offer he will not remember one of their sins against them any more Jer. 31. 34. but pardon them all Chap. 33. 8. and the reason is because he doth it for his own name sake Isa 43. 25. and what more needs to be said for clearing of this truth USE I. For Caution Be we advised to beware of abusing this precious Doctrine by encouraging our selves to live and ly in Sin Such is the baseness in the heart of sinful men and so ready is Satan to insinuate himself into it â—hat they are exceeding apt to take encouragement to Sin from that which should be the most heart breaking incentive of them to haâ—red against it Oh! say they is there forgiveness for all Sin then there is no danger Let us follow the sight of our eyes and the way of our hearts let us sin that grace may abound as the Apostle brings them in with abhorrence Rom. 3. 8. 6. 1. How many Drunkards Sweaâ—ers Whoremasters Profane Wretches haden themselves in their wickedness by this and if we tell them of their vileness they have a ready answer there is forgiveness and they fear not but let such consider 1. This is to turn the Grace of God into wanâ—onness It is the highest affront that can be given to the rich mercy of God and in nothing can you give him more horrible provocation This is to make the strongest poyson of the most refreshing cordial It is the best news that ever was reported in the world that great Sinners may have a pardon but this is to make â—t the worst and most pernicious to you and â—ndeed this misimprovement carries the most fearful symptom of Reprobation
in it Jude 4. 2. God will forgive none but in a way consistent with his Holiness Remember that as there is a pardon to be had with God for all sin so there is a way in which it is to be obtained and out of the way it is vain to expect it and God will not advance one Attribute to the wrong or injury of another Now Gods Holiness is precious to him and he hath a regard to that in all and because of this he cannot abide sin Hab. 1. 13. Psal 5. 4 5. he did not come to save his people in but from their sins Mat. 1. 21. whom he pardons them he will also purify that therefore is the character of one that hath a grounded hope viz. he purifieth himself as he is pure 1 Joh. 3. 3. 3. Hence if you live and dy in your sins this forgiveness will be none of yours God can exalt his forgiving mercy on such as shall be everlasting monuments of it though you perish and he will do it on such as shall make a better improvement of it than you do and though all sin may be forgiven now yet there is a time coming when there will be no forgiveness and there is no readier a way for you to bring your selves into that dismal condition than to offer such an affront to the Grace of God which is now tendred you Remember this Grace now waits upon you but when once time ends with you you shall hear of it no more and iâ— you dy under the dominion of sin you will certainly dy under the guilt of it and there is no readier way to provoke God to cut you off with a swift destruction than thus to offer indignity to the proclamation of pardon that he hath made unto you USE II. Let this serve to encourage droopâ—g Souls that are under despondency by reason 〈◊〉 the greatness of their sins When the Spirit 〈◊〉 God comes in with his Convictions and sets â—ens sins in order before them to make them â—ow their misery and need of pardon Satan â—ually sets in and a misgiving heart entertains â—m and now he that made light of sin before â—gins to fall into the other extream and looks â—on it with those considerations that put him â—on despairing of ever obtaining mercy Every 〈◊〉 now looks formidably great and all the agâ—avating circumstances come in and he looks â—on them through the magnifying glass of an â—cusing conscience and tempting Devil and now â—ere is no hope for him there never was such 〈◊〉 Sinner as he he hath committed such and such â—ormous sins that there are none like them â—e hath multiplied transgressions beyond count â—e hath sinned against so much light so many â—arnings counsels reproofs he hath been a â—ntemner of the means a scorner of the offers â—f Grace he hath sinned against uncountable â—ercies that should have led him to repentance aâ—ainst powerful convictions of Conscience and â—any resolutions made to the contrary he hath â—roken Covenant with God and hath lived a â—ong while in sin and sent the Spirit away grievâ—d many a time so that now he hath sinned him â—uite away and he will come no more he hath â—nned out his day of grace and there now remains nothing for him but a fearful expectation of the fiery indignation of God there is none that knows what a sinner he hath been else they would give him no encouragement To any that are in such a condition let me from this Doctrine offer these things to your consideration 1. You have not out sinned the vertue of Christ's Satisfaction If you had arrived at that you might well despair and dy but as long as there is vertue enough in that for your pardon there is hope and you should improve it your sins have been horribly great but Christ's merits are still greater It would be a reproach to the value of Christ's oblation if that could not buy off the greatest Sinner from Condemnation If you could run on the score with revenging Justice beyond his ability to make payment how should he be one able to save to the uttermost Remember Christ paid an infinite price and that which is so cannot be out done 2. You have not so sinned but that God can magnify his mercy in forgiving you It will be no reproach to his Justice because Christ hath done enough to answer that and it will be 〈◊〉 wonderful manifestation of his Grace God wiâ— be for ever admired in your pardon and salvationâ— the more and more aggravated sins are forgiveâ— you the more will his kindness appear to youâ— and the more praises will be to his name for ever and your love will be the more enlarged toâ— him because he hath forgiven you much Luk. 7. 47â— and God highly prizeth the Attribute of hiâ— Grace 3. You have not out sinned the examples of his pardoning mercy It is an encouragement to â—hink that whatsoever you have to say against â—our selves in this respect you may find a paralel â—nstance for it in the word of God of such who â—ere in the same Condemnation and yet are forgiven â—s hath already been pointed at in the Explication And what God hath done he can do for His Arm is not shortned and it is to be hoped he will â—o for he is as gracious now as ever 4. You have not out sinned the Gospel call â—t is Gods rich forbearance that you have not but â—hrough mercy you have not Why then do you â—and drooping and desponding be of good cheer â—e calls you he sends to you he makes you â—he offers of his Salvation the proclamation of â—ardon is not out there is room for you to come â—n and have it you grieve him that you suspect â—is willingness you cannot better please him â—han to adventure and cast your selves upon his mercy USE III. Let this then be glad tidings to great Sinners and put you upon going to God for â—his forgiveness Is it to be had with him why â—hen do you not seek it of him Are there no â—rievous Sinners among us yea ought not every â—ne that lives impenitent under the means of Grace to account himself so And are there none â—hat have exceeded in notorious Crimes and â—re you no whit taken with this good news â—hy then do you sit still and not make out after 〈◊〉 Consider 1. If your Sin be not forgiven you you are undone Guilt not removed will drag you down to the bottomless pit The weight of one Sin unpardoned is enough to sink you for ever If God had not found out a way to padon Sin all the race of mankind had been in a desperate condition If you appear before Christ in the great day in your Sins you will not be able to stand in the Judgment 2. The more and greater your Sins have been the more fearful will be your Condemnationâ— Great Sinners have most of all need to fly to Goâ— for a pardon for the
not David wofully lye and dissemble to Ahimeleoh at Nob 1 Sam. 21. And to Achish Chap 23. Yea he was almost gotten into a way of it whence he prayes against it Psal 119 29. And how much of Hypocrisy is a sensible Believer acquainted with in himself attending on his best duties How many wry glances and sinister aims in his prayers and hearing and whole Conversation Whence else is it that he is so often at a loss what to judge of himself as to any thing he doth 4. In the work of Conversation there is a new nature put into the man The man that is here said to be without Guile is to be supposed a true Convert for there is nothing else but Guile in an Unconverted man he is wholly acted by a Deâ—ved Heart which perverts him Isa 44 20. But when God comes to Convert a Sinner to himself he then makes a powerful and thorough Change in him 2 Cor. 5. 17. This is that which is called the New Man in opposition to natural Corruption which is called the Old man Eph. 4. 22 24. This is called the New Heart which God hath said he will give to men in this work Ezek. 36. 26. And what else is the New Nature but a body of Sanctifying Graces infused into the man by which he is Regenerated or born again 5. In this new nature there is no Guile at all The new Creature is altogether void of Sinful Hypocrisy it hath nothing in it but what is pure and sincere and without Guile We read 1 Joh. 3. 9â— Whosoever is born of God doth not commit sin i. e. According to his new nature or the new principle that is infused into him and it must need appear to be sincere and not Hypocritical from the Consideration of the Original of it and that is from God it is therefore said to be Born of him 1 Joh. 5. 4. And Born from above Joh. 3. 3. And of the Spirit Vers 6. And is called the Divine Nature 2 Pet. 1. 4. It never consents to much less contrives any deceit or cheat but is always upright in the exertings of it self And therefore every Converted man so far as he is renewed so far is he altogether without Guile As Guile is a quality adhering to every Lust so integrity is no less to every Grace of the Spirit that is in the Children of God their Faith is Unfeigned 1 Tim. 1. 5. And their Love is without Dissimulation Rom. 12. 9. And such are all the Graces which flow from these two which are the root Graces in a Child of God 6. The New Nature sets it self against the Guile of the Law in the members in a Child of God It doth not only exert none it self nor consent to that which the Corrupt part is acting but it dissents from and withstands it There is the Lusting of the Spirit mentioned Gal. 5. 17. And there are two things wherein it discovers this 1. In the Reluctancy of it against the Corrupt part in us seeking to suppress and prevent it So far as Grace is active in the heart of a Child of God when it meets with a Temptation to Guile or Hypocrisy it Resists it bears its Testimony against it influenceth the Conscience according to 〈◊〉 present activity so as to endeavour to Arm 〈◊〉 against that part in him which is eager and violent for it and this Paul designs in Rom. 7. When he speaks of the Good he would do and the Evil he would not do And doubtless many a time by the help of the Spirit of God he gets the Victory overcomes the Temptation and rejects the Motion with abhorrence 2. In the Repentance which it brings the man to afterwards Sometimes the Law of the Members is too subtile and strong and leads the man Captive and he is drawn into Dissimulation as Peter and Barnabas were Gal. 2. 12. c. The deceitfulness of his worser part imposeth upon him and he plays the Fool but as his Grace had no hand in it but was meerly overborn so it recruits again and what it could not prevent by withstanding it clears it self of by Repentance The Godly sorrow bitter mourning self-abhorrence and mortification he applies to it witnesseth for him 2 Cor. 7. 11. And this belongs to that Spiritual warfare with which the Gospel acquaints us 7. That God in the New Covenant values us according to this New Nature It is true the Corruption within us is Originally our own and we have reason to bewail it as long as we Liveâ— and it gives the Believer a world of grief and molestation And when we neglect our Graces and allow or nourish our Corruptions God as a Father is angry and Corrects us for it but however God looks upon his People according to their Grace This is the New-Creature and they are judge such who have it in them And where there 〈◊〉 this warfare against Corruption and Grace exercised in Resistance and Repentance God is pleaseâ— to accept of us and though he Charge the othâ— upon our Concupiscence and will Mortify it 〈◊〉 us yet he Chargeth it not so upon the person 〈◊〉 to put him out of his Favour for it And on thâ— account it is that Paul dares to put it off from himself to his Sin Rom. 7. 16 17. 8. Hence such an one is in a Gospel esteemâ— one in whom is no Guile Who 1. Hath been Regenerated by the Spirit 〈◊〉 God and so hath a principle of saving Grace 〈◊〉 him A Godly man and one without Guile souâ— the same thing in Scripture language he is therefore so called Context verse 6. for by vertue 〈◊〉 such a saving change the man comes to have 〈◊〉 Right Spirit in him as it is called Psal 51. 10. 2. Hereupon he cordially and sincerely propounds the Glory of God as his last end in 〈◊〉 whole course Though he may miss it in the application in many things yet this is the general scope of his life and he studieth it daily this is the great concern that lies upon him 1 Cor. 10. 3. And this is the natural inclination of the new nature in us for it was put into us to enable us to Glorify God and hath therefore in it a tendency 〈◊〉 the end it was Created for and accordingly â—rompts us hereunto 3. Hence he abhors every thing in him that â—raws to the contrary He finds enough and too much in himself which is molesting of him and sometimes wofully too hard for him but he is â—ieved at it carries it about as his burden and â—ies out by reason of it yea he is vile in his â—wn eyes on this account as he Job 41. 5. accounts it his misery that he is so unhappily chained to it 4. Hereupon he lives in the practice of the mortification of this deceitfulness As he doth not allow it so he cannot be quiet for it but seeks to have it destroyed We are commanded to mortify the lusts in us Col.
cheat and he that hath not found himself so is yet under the Cheat. 2. Have you truly loathed your selves for it Self-abhorrence is the genuine product of this discovery in every one that is delivered from it When God comes to shew men their Guile to a Saving purpose he makes it to work in them unto detestation of themselves they are vile in their own eyes Ezek. 36. 31. For together with shewing them the thing he â—ets them see how odious it is in it self and how loathsome it hath rendred them 3. Is it truly mortifyed in you Mortification is one part of Sanctification and though your Guile be not erradicated yet if it be under the efficacy of this mortification it is a good Evidence And here 1. Do you cordially mourn by reason of it If the presence of it grieves you and you cannot see it without being in bitterness by reason of it it speaks well for you this was Pauls witness for him Rom. 7. 24. You bear it as an insupportable burden it wearies you you long to be rid of it Godly Sorrow is a concomitant of or an ingredient in that Repentance that is not to be repented of 2 Cor. 7. 10. 2 Do you maintain a War against it Is it to you a deadly Enemy and that which you are wrestling with fighting against continually it makes many furious assaults upon you and gains sometimes very unhappily in you but you do not subject your selves to it but recruit again and combat it Do you find this Spirit in you Lusting against the flesh and all its deceits and doing its utmost to destroy it 3. Do you daily Repent of the eruptions of it There are too awful breakings out of this Corruption of yours you see it and find it but how do you resent it Do you say it is your infirmity and you cannot avoid it and make no more of it that is an ill sign but if you are indeed 〈◊〉 the work of Mortification every discovery of 〈◊〉 brings you upon your knees fills you with bitterness drives you to Repentance and so the work goes on continually USE III. Let it be to Exhort the Children of God to be more and more in the practice of such 〈◊〉 Spirit Have you it in you Endeavour that it may more powerfully influence your whole Conversation that you may express your sincerity in all that you have to do with And to move you Consider 1. Hereby you will bring more honour to God The upright plain dealing honesty of Gods Children in their converse with men is a credit to the name they profess and the Religion they pretend to God is Glorified by it Whereas the deceitfulness and cunning tricks they use are a reproach and open the mouths of men there is nothing in the world that more credits Christianity than this Godly simplicity 2. It will give you more inward peace and comfort 〈◊〉 dare appeal to the experience of any of Gods Children when you have strained your Conscience to some guilful trick whether it have not left 〈◊〉 prick there that hath put you to pain and it is 〈◊〉 it should so do Whereas whatever you meet with from the world yet this will be an inward support and matter of Joy to you in the midst of all was it not so with Paul 2 Cor. 1. 12. 3. It will give you more esteem among all men Not only will good men prize you for it but the worst of men will have an honourable respect for you on this account One that is Guilful is low in the esteem of all but such as would make a tool of him whereas sincerity in Conversation plainness in all a mans dealings and a care to be upright in all things commands respect from all that have any moral principle in them And for direction here 1. Labour to fortifie this principle in you The way to quicken any exercise of grace is to corroporate the principle Grace at first is small and weak and the corruption that opposeth it is strong see then to the inward man that that be encreasing and its influences into your life will hold a proportion Get more of love to and delight in sincerity 2. Watch your selves in your whole Conversationâ— You must look after your selves in all that you doâ— if you remit your spiritual watch your deceitfuâ— heart will be too hard for you and put a cheâ— on you and if you are deceived by them yâ— will practise deceit You must look to your wayâ— lest you be drawn aside 3. Eye all Temptations to deceit and resist theâ— Satan and subtile sin are very cunning in their offers and will impose on you if you be not wâ—ry Be inquisitive bring all to the Trial and 〈◊〉 you discern any guile in it or suspicion of 〈◊〉 stand off and have nothing to do with it 〈◊〉 shall you by Grace be kept from it VERSE 3 4. 3. When I kept silence my bones waxed old through my roaring all the day long 4. For day and night thy hand was heavy upon me my moisture is turned into the drought of Summer Selah The Words Opened VVE have been considering the Description of a Blessed man in respect of his Sin being pardoned and of the evidence of 〈◊〉 in the concomitancy of inherent Sanctification We proceed now to the Exemplification of â—is in himself given by the Psalmist in these two â—erses and that which follows wherein two things â—e to be observed 1. The distress he was in by reason of his Sin Vers 〈◊〉 4. 2. The course he took to get relief against it togeâ—er with the good Success of it Verse 5. 1. We have before us the distress he was in by reason 〈◊〉 his Sin in which also are two things 1. The distress it self 2. What it was that gave occasion of it or whence it did proceed which are mixed in the words but may be handled in their order 1. The distress it self Set forth in pathetical Expressions and Similitudes borrowed to shadow the extremity of it and there are two things in which he discovers the dolefulness of his condition 1. By the inward efficacy of his trouble it wasted it consumed him it made his bones old and dryed up his radical moisture for so the word used properly signifyeth The meaning is it wore out his Life Strength Vigour and made a Skeliton of him 2. By the outward expression of it arising from his inward trouble his Roaring and that without intermission the word is properly used of the fearful noise that Lions make in their Roaring and on what account was this but of his Sins which lay on his Conscience through the apprehension of the Guilt of them It may be here enquired whether David is speaking of his Condition before or after Conversion Whether he represents a Godly or an Ungodly man here And it may be replied That it is generally supposed and not without reason that this was after he was a pardoned manâ—
5. Hereby we testify what an high value we have for a pardon God expects that we place a worthy esteem on his benefits Men that do not pray for pardon shew that they prize it not It is a poor thing that is not worth asking But when with earnest Supplications and undeniable requests we besiege the throne of Grace and will not let God alone till we have it we shew that we account it a glorious thing and when we obtain it we shall be answerably affected with it and God will so be glorifyed by our thanksgivings 2. It is the disposition of every gracious Soul thus to pray I do not mean that they are always actually engaged in it they may sometimes keep silence as David Verse 3. But that there is a principle in them disposing to this and will sooner or later put them upon it and there are these things that will make 〈◊〉 clear 1. The Grace in a Believer not only fits him for out also enclines him to Universal Obedience Grace is put into us as a principle of Obedience now it is of the nature of every principle that it hath a tendency to the reaching of its end and it is universal Obedience that we were made for and for which we are Sanctifyed by the Spirit and the new Nature is ever aspiring after new Obedience 2. That Godly men do often stand in need of ne forgiveness This hath already been considered There is new provocation given to God by every folly that we labour of and defile our Consciences withall we are under an apprehension of Guilt till God hath forgiven us these sins nor can we have peace within till we obtain this ves 3 4. 3. There are none that do so resent the need of forgiveness as the Godly when under Conviction For 1. The anger of God is more terrible to them than to others Others indeed may be more slavishly afraid but these have a more genuine fear of it Psal 119. 120. My flesh trembleth for fear of thee The most genuine fear is filial and that which is grounded in love A gracious Soul valueth the Love of God more than life it self therefore his anger is awful to him he hath felt the bitterness of it and that maketh him to dread it 2. Hence the apprehension of Guilt is to him more intolerable He knows it to be a Fearful thing to fall into the hands of the living God Heb. 10. 31. And when he finds Guilt upon his Conscience he knows that he lyeth exposed to Gods anger and he cannot tell how to bear it he cannot live under it the weight of it sinks him he can have no rest so long as it abideth on him Psal 38. 3. 3. Hence this directs him with greatest earnestness to seek a pardon The carnal man when in trouble hopeth to get ease some other way and takes the courses which his vain heart dictates to him but a Child of God knows that there is none to be had but in the reconciled face of God and so abandons all other courses he runs not away from but maketh speed to his father and submits himself knowing that thus only he hath any hope thus did David Psal 51. And he begs and entreats sensibly and earnestly for it 4. These have all helps and encouragements to prompt them to seek and pray for a pardon And this added to the former must needs dispose them to it for 1. They have already experienced the sweetness of a pardon When they were under the terrours of the Lord and the apprehension of their Guilt at first God was pleased to come in with his favour and speak peace to them by letting in a beam of light and letting them know that their sins were forgiven and this was the joyfullest hour that ever they had in all their lives the comfort of it could not be equalled by any thing in the world Isa 12. 1. Which will put them upon seeking it again 2. They have also found God ready to forgive They have been the instances of those commendations given him in the Scriptures that he is prone to pardon that he is a God forgiving iniquity transgression and sin When they were ready to cast off all hope and give themselves up for gone he came and frankly forgave them though they could hardly believe it and could say no more than that poor man Mark 9. 24. I believe help mine Unbelief they have known him to be a merciful God and how doth this animate them 3. They have known the prevalency of prayer on this account They remember it was when God brought them on their knees it was whiles they were presenting their supplication to him lying prostrate at his feet that he took them up into his arms and gave them a kiss of reconciliation and this points them the way in which to seek it a gain and so puts them upon it 4. They have an interest in God Though he is angry with them and witnesseth it in their Consciences yet he is their Father he loveth them they are under the glorious promises of the Gospel of which this is one that if his people sin against him yet if they repent and pray to him he will forgive and though the evidence of their interest in him may now be clouded yet there are usually some resentments of former experiences which perswade them to hope he will remember a Fathers pity for them and receive them praying to him 5. The spirit of supplication dwells in them It is he that helpeth his to pray now he dwelleth in every Godly man and though he be grieved by their sins yet he doth not forsake his dwelling and this is one thing he doth for them viz. He helps them to call upon God as a father Rom. 8. 15. He excites them and brings them before him on their knees and this he will do sooner or later in all these USE I. Learn hence how vain a this it is for those to presume of a pardon who neglect Prayer And are there not too many of these God knows who they are who hold up their heads with confidence and pretend to rely on him for forgiveness who yet call not upon him they seek not God and yet hope that he will accept them but be not deceived though God is Gracious yet if you cannot pray you will miss of this favour and good reason for it argueth 1. Great insensibleness of your Guilt and want If Sin were your burden and bitterness it would bring you to ly prostrate before God and what should he do with a pardon who feels not his need if you know not that you are miserable you are not in a posture to receive forgiveness at Gods hands 2. Horrible Pride Prayerless Sinners are proud Sinners and therein they discover it it saith you count your selves too big to stoop to God and what little reason have such to expect savour they are the humble and the penitent that
there are three Conclusions contained in this Proposition 1. That God may be found by sinful men 2. That the Opportunity of thus seeking God is limited to time 3. That there are special seasons wherein God is to be found by them that seek him 1. That God may be found by sinful men This is the foundation of all our encouragment to seek after him We may here enquire 1. When God is said to be found 2. For the evidence that he may so 3. The ground of it or how it comes to pass 1. When God is said to be found A. In respect of his Omnipresence it is every where Act. 17. 27 28. And with regard to his Providence he fills all with his presence and influence Psal 135. 6. But it here aims at a gracious discovery which God makes of himself to us We then find him when we obtain favour from him in the thing we seek him for when he is propitious to us Deut. 4. 29. Gods being found is opposed to his hiding himself and his people account him to do so when they receive no favourable returns of their Prayers no gracious effects coming thereupon But when we ask his mercy and he bestows it upon us we conclude that we have found him If when we are burdened with the Guilt of Sin we humbly address him for pardon and he applies the promise and helps us to take hold on it and witnesseth within us his accepting us we conclude that we have found him and so in every other respect in which his Children call upon him It is he himself who comes in by his Spirit to the Soul and leaveth those things there which testify his presence Psal 34. 4. I sought the Lord and he heard me and delivered me 2. For the evidence that he may be found Sin indeed hath made an infinite distance between God and Sinners and hath provoked him to hide from them Every natural man is a lost Creature hath lost his God and his happiness and knoweth not where to find him but wandereth in a Wilderness where there is no way But for all this such is Gods rich Grace that he hath discovered himself in the Gospel so as that he may be found again by the lost Creature and these things will evidence it 1. He invites men to seek him This precious advice is given to all where the Gospel cometh He would not have men to seek their help else where but enquire after him He gives them this call while they are wandring from mountain to hill seeking rest and finding none 1 Chron. 16. 11. 22. 19. Now God would not invite men to seek him if there were no hope that they might find him he doth not delude them but point them to a way of safety 2. He hath therefore made promises to such as seeâ— him that they shall find him The Prophet tells 〈◊〉 from God Isa 45. 19. I said not to the seed of Jacob seek me in vain And to make this appear he hath obliged himself 1 Chron. 28. 9. If thou seek him he will be found of thee So Psal 69. 32. Prov. 8. 17. Heb. 11. 6. And he who hath promised is faithful and will perform and they that adventure on his word shall never see cause to repent 3. He hath made a way for his being found by Sinful men And there is nothing wherein God hath equally celebrated his goodness to man as in this 〈◊〉 that when Sin had shut us out of his presence and raised Mountains between him and us he hath been at the cost to remove them and make a New and Living way for us to find him For this it was that Christ came into the World and made the Atonement with his own Blood that he might pull down the wall of separation And now he tells us that he is the way Joh. 14. 6. And so there is a new way Consecrated Heb. 10. 20. This God would not have done if he had not designed that some of the lost race should find him in it 4. He hath given us directions how we may find this way and him in it All the Gospel Precepts are adapted to this end As there could have been no way if he had not opened it so we could never have known it if he had not shown it us Mic. 6. 8. And his Spirit is sent to influence and guide us into it Isa 30. 21. The preceptive part of the Gospel is purposely given for our direction in this affair 5. Jesus Christ came to seek lost Sinners and bring them into this way he himself tells us so Luk. 19. 10. True he had a further design in coming viz. to make this way by his Priestly Office but yet in his Prophetical and Kingly he pursueth this design for having purchased to himself a Church in the world he sends forth his Spirit to gather them to himself he seeks them up in their lost estate and finds them and so they find him Isa 65. 1. 3. For the ground of this or how it comes to pass that he is willing to be found let these things be considered 1. That God hath purposed the glory of his Grace in the Salvation of Sinners Hence some are said to be Chosen in Christ to this very end Eph. 1. 3. 6. The foundation of all this is laid in his good will it was because he had a mind that this letter in his name should be made legible and celebrated throughout Eternal Ages 2. That mans happiness consists in his seeing and enjoying of God There is no other object is adequate for him should he enjoy all the goodness of the whole Creation separate from the favour and love of God it would not make him better man miserable Psal 73. 27. He only is a portion that can satisfy the cravings of an immortal Soul and if the man be happy he must know him Joh. â—7 3. and he must have him to be his portion Lam. 3. 24. 3. That man by Sin hath lost God This is the unhappy effect of the Apostasy and is the fruit of sin Isa 59. 2. Man was at first made near to God but as soon as sin came in it set him at a vast distance so that now he knows him not but is a stranger to him hath lost all title to him as his God and is become his enemy and so is made miserable 4. That fallen man must find God again if ever he enjoy him Vision and Fruition go together iâ— Mans misery is that he hath left him his only happiness is in finding him We must find him if we find life by him Prov. 8. 35. Till we so do we remain in the forlorn state state which Sin hath cast us into That man that doth not find his God again is undone for ever 5. For this end God exhibits himself to man as the object whom they are to seek God hath made our seeking of him a medium in order to our finding him Not but
use will â—â— infer this conclusion They may prove their â—â—esent state bad and hazardous but not evidence them past hope 1. The greatness of their sins If they have fallen into some heinous and aggravated transgression and conscience smites them for it Satan presently â—ells them this is to big for a pardon Cain saith â—en 4. 13. My Sin is greater than I can bear or can be forgiven how can the forgiveness of â—â—eh sin be consistent with Gods Justice But â—is is to reflect on the value of Christ's Sacrifice â—â— if the vertue of his blood had only an influence â—â— do away the Guilt of smaller sins whereas we â—re told otherwise 1 Joh. 1. 7. Heb. 7. 25. How â—argumentative then must Davids plea be Psal â—â— 11. Pardon my sin for it is great Yea God â—â—self resolves this doubt Isa 1. 18. â— The multitude of them They are not only â—ormous but their number is not to be reckoned â— they outdo their Arithmetick they are innumerable and every one of them as a great mountain and did ever so great a Sinner obtain mercy and is not Manasseh set forth as a monument of mercy who is scarce to be parallel'd either for magnitude or multitude of sins 2 Chr. 33. begin God hath multiplied pardâ—n for such as have multiplied their transgressions Isa 55. 7. 3. Their long living in their sins They have long driven this trade they began in their youth and have followed it to their ripe and declining years this hath been their course all along and now they are habituated by custom and what saith God Jer. 13 23. Can the Ethiopian c but though by this you have rendred your Conversion and Salvation more difficult in respect of the Subject of it yet it is not hard to Gods Omnipotency we have the case represented Isa 57. 17. 18. Suppose you have made you heart as an adâ—ment yet God can give you a new and a soft one Ezek. 11. 19. 4. Their resisting of the means of Grace If upon the first report of Salvation they had embraced 〈◊〉 there had been hope but they have been brought up under a faithful Ministry and under careful Parents who often told them of their sin and danger who solemnly warned and importunately entreated them to think of it and seek to God for mercy but they despised all and can theâ— be any hope for them Truly the case is lameâ—table but yet not desperate God can bring such a Prodigal home to himself and make him 〈◊〉 turn to his father and if he do he will mâ—â—â— and embrace him Luk. 15. 17 20. was not Ephrasm such an one and yet see how it was Jer. 31. 18 19. 5. The former strivings of the Spirit with them Time was when the Spirit was wont to come in with the means and apply to their consciences and many a time they confessed their sins and promised amendment but they out grew these quenched the Spirit gat carnal quiet and forgat all their purposes and promises and now they can sit under the most awakening Ordinances and be nothing affected with them or at most they are but faint and languishing motions that are on them and this saith to them their time is past To such let me say it is a righteous thing for the Spirit to withdraw his stilvings when such affronts are offered him and your danger is hereby encreased but if he now 〈◊〉 this home upon you with deepest resentments it saith that he is come again to try what you will do and if you take the hint and rightly improve it there is a good hope set before you 6. The near approaching of their dissolution They are spent all their time in sinful neglects of God and are grown old in sin their sun is setting and they ready to drop into the grave all their strength hath been devoted to sin and Satan and will God accept of the dregs of their time â—hen they are sit for no Service Truly it would 〈◊〉 a righteous thing for God to reject such as â—â—he so late and have withstood his invitations long and there are but few of these that truly return to him Yet if God pleaseth to awaken such to look about them he can magnifie his mercy upon them To see an old Sinner going to Eternity without any thoughtfulness is a tremendous sight but to hear such an one crying out of his miserable loss of time and the wretched course he hath led falling down before God and giving him glory is an encouragement for if God give repentance he will give remission and there are some who are born out of time to be the monuments of the admirable patience and grace of God Fly then to Christ and believe that he is able to do this for you In one word let none despair who are under awakenings but hearken to Gods counsel and seek mercy of him and you shall find him merciful and gracious USE II. We here see a reason why it is more hard for some to find God than for others God doth not so readily reveal himself to some that seek him as he doth to others Some receive an answer as soon as they call others bemoan themselves that they have sought him and cannot find him they have been sighing and groaning aâ—ter him but there is no voice or answer and though his Soveraignty is in this to be adored yet there may often be a reason given for iâ— from the thing under consideration Observe then 1. There are some who have put off their heâ—â— season of finding him He hath often come tâ— them in his Word by his Spirit and presented them with alluring invitations to come to and accept of him and possibly sometimes they have bâ—en almost perswaded but their vain minds have recoiled and instead of opening to him have shut the door faster against him whiles they have entertained other lovers He came to them in their Childhood but they delayed him and put him off till afterwards he repeated his calls in their youth but they were wedded to their follies and obstinately refused him He came again to them in their riper years but they had their worldly business to attend and craved his excuse but after all they begin to bethink themselves of their former wickedness and resolve now to seek after him which is wrought in them by a more effectual and irresistible touch of his Spirit on their hearts 2. It is a wonder of his mercy that such as these should find him at all It is rich Grace that he should once offer himself and accept of those that embrace that first offer this is a favour which none of the Fallen Angels share in But that after such Grace hath been so often slighted he should bow such an heart to seek him and after never so long a tarriance at last lift up the light of this countenance and signalize his love to him and receive him into his arms is matter of
partake of 3. It is free grace that they come to receive this reward There can be no merit in it and this will appear if we consider 1. It is mercy that gave them power to obey They were as rebellious and impotent by nature as others they had no power of their own Rom. 5. 6. If God had not Created them to good works Eph. 2. 10. They had not been capable of doing one they were dead and he quickened them Eph. 2. 1. They were made new creatures before they could Serve him in newness of life and they no more deserved this than others nor had they a better inclination 2. It is mercy that proposed such a reward to Obedience The Creature ows it self entirely to God 〈◊〉 he owed it nothing but what he pleased freely to oblige himself in unto it the Creature was liable to damnation for disobedience but could not deserve Salvation for Obedience hence the Obedience of Gods Children is not the cause of but only the way to the reward this being that which Christ hath purchased for his people on whose account it is bestowed on them 3. It is mercy that helps them in their Obedience Not only doth it bestow a new principle on them but supplies them with fresh strength for the performance of every new act so as to do it acceptably Joh 15. 5. 2 Cor. 3. 5. So that if at any time he withdraws his influence of assistance from us we are aâ— a stand and cannot go forward he worketh our works in us and for us 4. It is of mercy that they are kept in Obedience Not only is there a corrupt nature remaining in them but it is able when God suffers it to Captivate them Rom. 7. 23. The Grace in them from whence their Obedience flows is maintained by him else it would dy It is indeed called an immortal seed because it shall never dy because he keeps it alive supports defends revives it 1 Pet. 1. 5. The Obliquities which the Children of God sometimes turn aside to say what they would soon be at if God did not preserve them and did he not pity them there is provocation enough in every such fall for him to leave them 5. The best Service they perform needs mercy to accept it The best will not bear a Law trial Psal 130. 3. There is dung in all their Sacrifices 〈◊〉 mixing with their most holy actions which iâ— God did not in pity over look would procurâ— them a rejection their sincerity finds acceptance and that is attended with such short comings thaâ— were there not the Incense of Christ to perfumâ— their duties they would be unsavoury to himâ— the sensible Christian sees enough in it to dislikâ— himself for it What then but mercy can receivâ— it with a Testimony of approbation 6. They owe to God far better Service than thâ— either do or can perform Could they Serve him 〈◊〉 perfectly as man was able to do in his state of integrity it was no more than his due Luk. 17. 10. Surely then the best that imperfect believers perform who have that in them which hinders their doing the good they would must come incomparably short of what is their duty if then for all this it be rewarded by God he therein shews his rich mercy to us 7. There is no proportion between the reward and the Obedience The Service done is so little and the reward given so great that in it self it bespeaks the rich Grace of God 〈◊〉 that he bestows it freely a Crown a Kingdom an Eternal weight of Glory the Apostle speaking of Afflictions in which we Serve God by patience so compares them 2 Cor. 4. 17. A cup of cold water is recompensed with Everlasting Life what a disproportion a few moments serving God crowned with endless joys how superlative surely it is wondrous bounty that confers this USE I. For Caution Let us beware of arguing from hence that there is no need of our Obedience Proud men cast off the Service of God unless they may merit by it It is a great delusion for men to â—hink that if all be of mercy it is all one whether we obey God or neglect to do so We are injuâ—iously charged for discouraging men from good works by asserting that their whole Salvation must be of mercy and that we open a door to â—centiousness but we are assured that Grace saâ—ngly applied teacheth a contrary lesson Tit. 2. 11 12. It is the wickedness of mens hearts that saith let us sin that grace may abound Let us theâ— consider the same mercy that hath provided Salvation for Sinners hath also laid out the way in which we are to come by it so that though 〈◊〉 God prevents the opportunity of our so expressing our love to him in faithfully Serving him as he doth in such as dy in Infancy and cannot prosesâ— their faith his mercy is not hereby impeded yet where he affords the opportunity and men neglect it promising themselves to obtain the rewards of glory though they livâ— their sin they will find themselves to their cost reckoned with the Workers of Iniquity and despisers of mercy Let noâ— Gods mercy nourish in us a neglect of but 〈◊〉 in us a greater zeal in his Service Such are thâ— Redeemed of Christ Tit. 2. 14. USE II. This truth may serve to stigmatize thâ— Doctrine of mans merit Yea let it serve to rooâ— out the very secret opinion of it There is toâ— natural to us a pride on this account though wâ— do not openly profess but reject the Doctrine How impossible is it that a person should receive a reward of mercy and yet for his own merits thâ— is a manifest contradiction We do not here deny Christ's merits for indeed all the benefits we receive from God are bought and paid for by himâ— Salvation is called the purchased possession Eph. 1. 1â— But Christ merited all for us that he might bestoâ— it freely upon us and we must come so for it Iâ— 55. 1. Rev. 22. 17. And how should it be possibâ— that they should merit any thing of God by their Obedience whose very Obedience is a fruit of grace and all the power and help to do it is a gift and the Obedience it self a due debt which God may challenge of us whether he gives us strength or no. Let us then entertain a due abhorrence of that which is so directly repugnant to the design of Salvation that is laid in the New-Covenant USE III. Let it advise us to beware what improvement we make of our Obedience in the exercise of faith in prayer There is a great deal of danger of misapplication here and Gods Children are too often guilty of it for help then observe 1. We may fetch much of our evidence and encouragement from our Obedience if it be right Faith works by love True Obedience is a fruit of saving â—th and will be a witness of it so assure us that we are entituled
to the Covenant the promises of it which must needs fortify our faith when we come to ask mercy of God Besides there are promises made to this uprightness careful Serving of God so that by this we may know that we are in the way of receiving the reward which may encourage us to ask believingly Psal 18. 20. 2. And we may make mention of it to God and plead it when we come to him in prayer and seek any mercy at his hand There is a proud mentioning of it which we are to avoid but there is a humble telling him of it which his Servants have been wont to thus Hezekiah Isa 38. 3. And thus that good man once and again begs of God a remembrance of what he had done for his House Neh. 13. 14 22 31. 3 But we must for all this fly to the mercy of God as the fountain of all the good we hope for and ask of him We must not mention it as that which makes us any whit the more to deserve the good we seek of him we must not carry it to him as the price or purchase of these favours so that though we claim the promise made to it yet we still acknowledge it to be a promise of Grace and the reward none of our earnings so he Neh. 13. 22. 4. Hence we must not think our selves wronged if God withold from us the favours we request If we had no such works we should say if I ask and God grant it is meer kindness and if he deny he cannot wrong me now if any thing that we have done abate from this frame and make us more impeâ—ious in our demands or impatient in his denials or delays it saith that we put too high a value on our Obedience and so dishonour the free mercy of God Let us then beware of this and for that end 1. Remember that you owe God for all the Grace 〈◊〉 Strength by which you were helped to do these duties You did them but not of your selves you could do nothing but sin and dishonour God if he had not put his Spirit in you you had never Served him if he had not come in with his strength you had done nothing of this if then he accepts of this he accepts his own Grace and this should keep you humble One would think it a noble act of Gods people so liberally to contribute to the building of the Temple but see how David animadverts upon it 1 Chron. 29. 13 14. 2. That these very acts of Obedience are maimed â—ame things Look on them again compare them with the Rule and that perfection which is the measure of our conformity prescribed in the word of God and you shall find so much deficiency in them that it will make your plumes fall and in stead of being proud you will be ashamed of your selves confessing all to be Rags and this will make you so far from being discontented that they are not that you will wonder that they should ever be accepted and help you to ascribe all the returns of your prayers not to your Obedience but to his rich Grace USE IV. This may also serve to support the Godly under the sense of the imperfection of their Obedience and their fear lest it should not be accepted Here then 1. Remember it is mercy you have to do with David comforts himself with this Psal 130. 3 4. You are not under the rigour of the Covenant of works where every defect incurs the Curse but the Covenant of Grace in which God is pleased to make known the riches of his Grace and hence his Children are encouraged to hope in it under the deepest sense of their own infirmities 2. Know it that this mercy accepts of sincerity and covers imperfections in the Children of God If there be truth in the inward parts God hath a respect to it Paul comforts himself in this 2 Cor. 1. 12. And yet how doth he else where complain of his deficiency Rom. 7. If your hearts are upright you have the evidence of your being accepted and he who accepts of you will pity your infirmity Matt. 26. 40. 41. 3. It is mercy that helps you to be sincere 1 Cor. 7. 25. Though God hath not bestowed on you a legal perfection because he will have you entirely depend on his free Grace for your whole Salvation yet he hath put a principle of integrity into you you had nothing but falshood and deceit in you by nature and it being his own Grace thus bestowed on you he will look on it with a propitious eye and you owe him all thanks for it and should pray as he Psal 25. 21. Let uprightness and integrity preserve me 4. Hence if you rely on this mercy you need not to be afraid The reason why the Children of God are terrified about this is because they so much rely on the Obedience it self whereas while we alone depend on the rich Grace of God the testimony of our sincerity will be a good support under the most humbling sense of our infirmity because hereby we know that God accepts us and will magnify his mercy towards us by taking occasion from our infirmities to commend his love to us in accepting of us through Jesus Christ Every true believer is compassed with mercy DOCTRINE V. EVery true believer is compassed about with the mercy of God We now come to take notice of the greatness of that mercy which is entailed upon him The Antithesis is observable he had said the Sorrows of the wicked are great and many yet for the present they enjoy much mixture of mercy 〈◊〉 he doth not say great and many are the mercies of the Godly but they compass him about q. d. There is nothing but mercy that he shares in several things may here be enquired into 1. What mercy it is that compasseth them A. It was observed under the former Doctrine that Mercy is of two sorts Common and Special the former are called common because good and bad indifferently share in them Matth. 5. 45. Godly men therefore have their share in these so far as infinite wisdom sees convenient God will not beâ—tch to his friends that which he can afford to 〈◊〉 enemies he will not deny that to a Child if he needs it which he gives to a Stranger they are also called common because they are ordinary inferiour things compared with the other and so Godly men may well cxpect that he will not deny to favour them therewithal as they have occasion for them he who counts it not too much to bestow the greatest cannot withold the least if they want them Rom. 8. 32. He that spared not his Son c. Common also they are called from the principle whence they proceed there is a Common Benevolence which we ascribe to God who in the day of his forbearance allows such things to the vilest of men though still they are the hated of the Lord but
6. It is indeed consistent with much frailty and folly remaining in the man and too often discovering it self in his actions and sometimes grosly too as is exemplified in the best that have been honoured with the title of Righteous but it hath these things mainly in it 1. A spiritual discerning of the excellency of the ways of God The Image of God is renewed in knowledge Col. 3. 10. The understanding hath not only a literal notion of Truths but a gracious Illumination by which it seeth the beauty of these things for this David prayed Psal 119. 18. And he had it and by vertue of it was able to put such worthy encomiums on the law of God Psal 19 7 c. For this the Apostle prays in their behalf Eph. 3. 17. c. And this discerning is the foundation of that which follows for a perverted mind and a corrupt heart are inseparable 2. A cordial love to those ways The reason why men do not love Holiness is because they do no◠apprehend the excellency of it but when the love of God is shed abroad in the heart the light and heat of it warms the soul and the man is now ravished with it it draws the Affections to it and he delights in it his love to it is more than he can express Psal 119. 97. This makes a day in Gods House better than a thousand Psal 84. 10. 3. An absolute choise of those ways for their own sake This is Uprightness in the will he is not drawn to compliance by force but by love hence he chuseth them Psal 119. 30 173. And that not for carnal interests but because he esteems them better than every other thing he chuseth them not for a present turn nor on condition that he may with them enjoy prosperity in this world but now and for ever let what changes will come and let it cost him never so much Psal 119. 111. 4. A most earnest endeavour to conform our life to them The ways of God are given us to walk in we chuse them not to talk of but for our practice hence an upright heart studieth more to know practice them every day they are the men of his counsel Psal 119. 24. For this end he lays them up in his heart that they may preserve him from sin 〈◊〉 11. He walks in the light of them and regulates his whole conversation thereby verse 105. Nor doth he willingly divert from them 5. An hearty bewailing of our short coming The best of us in many things offend and in every thing are defective there is nothing we do but God might justly make exceptions against it Psal 143. 〈◊〉 But herein we testify our uprightness in that it makes us go mourning every day we cry out by reason of it as he Rom. 7. It makes us ashamed of our selves and we go to God with humble seeking pardon and acceptance in Jesus Christ Our Godly Sorrow is a witness that it is no more we but sin in us Rom. 7. 21. 6. An insatiable pursuit after the perfection that is before us The sense of our imperfection puts us upon greater diligence in reaching forward We do not sit down contented and say it is our infirmity and we must bear it but we have that perfection in our eye which consists in the compleatness of Holiness and total abolition of all sin we endeavour therefore to grow in grace by all the means of growth and rest not in attainments but are still reaching till we come to that perfection which they enjoy who are now in glory Psal 3. 13 14 15. 2. Wherein this appears to be an inseparable concomitant of the Righteousness of Justification A. This truth will appear by the following Conclusions 1. The Righteousness by which we are denominated Righteous is a benefit which we receive from Christ It is not any thing inherent in us but something that God graciously reckons to us and it must have a foundation which can be no other than his Righteousness made ours by Gods accepting it of him on our account So that if he had not been Righteous we could not be so reckoned on his account we are accepted in him Eph. 1. 6. It is one of his benefits and to be acknowledged to derive to us from him but for which we had stood condemned as unrighteous for so the Law will find the best of us if tried on account of the best that we do 2 We receive Christ himself in order to our receiving of any of his benefits There is an order in which God communicates his favours to us it is the person of Christ that is proposed whom we are to receive in the New Covenant he espouseth us to himself Hos 2. 19. We must be in him if we partake in any thing of his Phil. 3. 9. If his person please as not and we cannot comply with this Relation in which we are to receive him in all his Offices we can have nothing to do with nor make any just claim to those priviledges that go with him if we be none of Christ's nothing of his is ours 3 Christ and all his benefits go together Christ is not divided if he be any thing to us he is all to us 1 Cor. 1. 30. We receive whole Christ and we receive him to all the ends for which he was appointed a Saviour When God gives him he gives all things with him Rom. 8 32 Now Sanctification is one of the benefits which Christ hath procured for us 1 Cor 1. 30. When therefore he gives us his Righteousness for Justification he gives also his Spirit for Sanctification and the effect of that is this Uprightness All his Graces are parts of his benefits which he applies to his Redeemed 4 That Faith by which we receive these benefits is a Grace of the Spirit in us As God gives Christ to us so we are to receive him in order to his being ours Now the hand by which this is done is faith Now there must be faith in order to its exerting this act of receiving there must therefore be a preceding work of the Spirit in putting it into us for it is the gift of God Eph 2. 8 9 And faith it self is one of the fruits or Graces of the Spirit Gal. 5 22. 5. Hence it supposeth the body of Graces infused into us which is the principle of this Uprightness An upright heart is an heart made right for none of us have it by nature and for the making of it so there are required all the Graces of Sanctification which are not put into us successively but at once they are all together called the new man Eph. 4. 24. And every grace is a several member of it and the whole is called a new creature 2 Cor. 5. 17. These graces have their degrees and progress 2 Pet. 3. 18. But their being and integrity is at once and is the proper effect of Regeneration 6. One main design of
adviseth to Luk. 10. 20. 2. It may also be called so in regard to the manner of it and it will comprehend not only spiritual but outward mercies And that is when all help us to rejoyce in God take our whole delight in him when not only the affection of joy is exercised but the grace by which the affection is sanctified and this is an holy mirth and altogether of another nature from that which is meerly natural much more the carnal for the former may be subordinated to it but the latter in no wise and here observe 1. That none but the upright have any title to spiritual things They are offered to others but they have preferred lying vanities and so cannot claim them how then should they rejoyce in them they have common favours but these spiritual ones belong to none but the Children of God 2. That none but these can spiritually rejoyce Tho' joy be natural to all yet spiritual joy supposeth the sanctification of the Affection which is wrought by the Spirit in the work of Conversion till therefore this be produced in the man he is utterly uncapable of doing any thing graciously 5. All ungodly men are the very heirs of Sorrow Man in his fallen state is born to it Job 5. 7. 14. 1. Sin hath put him under a curse of death every enjoyment of his is full of it none but the upright are delivered from it There is no peace to the wicked Isa 57. ult And if no peace no true comfort can belong to them certainly then their present business is not to rejoyce but mourn and that bitterly and it is rich mercy that God hath discovered a way how by Godly Sorrow they may come to true joy Psal 126. 5 6. The Righteous should alwayes Rejoyce Conclu 5. THese should rejoyce always The duty is urged again and again noting constancy in it and see 1 Thes 5. 16. Rejoyce evermore Phil. 4. 4. Rejoyce and again I say Rejoyce This is an hard lesson to flesh and blood and Gods Children are sometimes stumbled at it how often doth God call them to mourning and how shall they then rejoyce I shall endeavour to make this plain in the following Conclusions 1. Gods Children have their mourning times here Not only have they abundant occasion for it in the Providence of God but it is their duty to mourn when God calls them to it As long as they carry a body of death about with them and are let captive by it they may well groan cry out as he Rom. 7. 24. There is a Godly sorrow belongs to them 2 Cor. 7. 10. And such occasions will never be wanting till they come to just men made perfect 2. They may also be often impeded in their work of rejoycing This grace is often obstructed in its actings and they hang up their harps in the willows and more especially 1. Through excessive sorrow under some afflictive Providences They meet with trials that are too hard for them at present which drink up their spirits and are ready to overwhelm them Psal 142. 3. they are broke in the place of dragons they faint in the day of adversity and now it is hard to sing a Zions song or tune their voice to a chearful celebration of Gods kindness to them Psal 137. begin 2. Through Divine Desertions There are occasions of Christ's withdrawing from his Spouse and then she is sick of love and ready to faint and dy away he hides from them and the thoughts of him were a perplexity to them Psal 77. begin The grounds of their joy are now hidden they cannot discern them and this makes them sad how should it be otherwise 3. Through Unbelief whereupon they put a wrong interpretation upon Gods dealing with them When he comes to correct them as a father they conclude that he sets himself for their enemy when he is about to heal them they think he intends to kill them he is at work for them and they say all is against them Now we live by faith and all our comforts are received and improved by the exercise of it so that when that is obstructed and unbelief prevails this turns all into sorrow 3. There are also special seasons wherein the joy of Gods people abounds in them As they have their sinking so their raising times God comes gives them more than ordinary advantage to exercise their joy and no wonder if then they are enlarged in it and here observe three more especial seasons 1. Upon their espousal to the Lord Jesus Christ The time of his wooing them in order to this is a sorrowful time for in breaking them from their other lovers and making them willing to accept of him he shews them their miserable state by nature the misery and destruction they are going to there is conviction compunction contrition apprehension of the wrath of God sense of Sin and Judgment which make them afraid noâ— Christ is wont after this when he hath gained their consent and plighted the Everlasting Covenant to make it a joyful day and the beams of his love irradiate the Soul that was but now in its own sense perishing and this is unconceivably refreshing We read of the joy of Marriage 2. Upon some special returns of Prayer When a Child of God hath in sore straits gone in bitterness of soul to him and poured out importunate requests and groans unutterable God after waiting comes in wonderfully by his Spirit and gives a manifest and experimental answer he comes away with his sheaves which he had sought with tears and what joy must he now have Psal 126. 6 Thus we read of the joy of harvest 3 Upon some new sealing of a pardon after Gods â—nger hath been felt He had by some sin incensed his Fathers displeasure and wounded his Conscience which filled him with amazing terrours God had withdrawn and left him in a lamentable condition but he hath câ—me and humbled himself confessed his sin cordially sought mercy God in pity to him hath not only forgiven him but given him a clear testimony of being reconciled and confirmed him in his love and what a joy is this This was the case in our Context and theirs Isa 12. 4. There is no season wherein a Child of God hath not the ground of rejoycing in him Possibly it is not always clear before him but it is always there his state is good his Justification is secured he can no more come into Condemnation he is a Son of God and an heir of the Kingdom and here is the foundation of all joy and these things once enjoyed can never be lost however the sight of them may be beclouded 5 The Graces of the Spirit may be joyntly exercised by the believer Tho' the manner of expressing them be various yet there is no contradiction between them nor will one hinder the other Irregular Sorrow indeed will hinder spiritual joy but that which is gracious
the seas of increated inexhaustible goodness are met in him 2. Hence to enjoy him is perfect happiness He that hath God for his portion can want for nothing Psal 23. 1. There can be no perfect felicity in the fruition of other things for they have neither fulness nor sutableness in them to answer all the cravings of the soul but goodness it self cannot be defective in any point he that hath God hath all for God is all in all Psal 84. 11. He that can say God is mine can say all that is to be said to declare him happy 3 He is the Upright mans God He hath made himself over to every one that is Godly Psal 4. 3. He hath given to the believer a property in himself Isa 41 10. I am thy God and he is theirs for ever Psal 48 ult And they may say as Psal 67. 6. God even our own God shall bless us How full then must their joy be and there are these things in particular that they may glad themselves in 1. He hath loved them from eternity Jer 31. 3. For Effectual Calling is a certain fruit of that love God thought of and sat his heart upon them before the world was and what joy is there in this his love is better than life Psal 63. 3. If we are sure of this we are certain to share in all the happy fruits of it which are beyond computation if he loved us before time his love to us will outlast time And shall we not triumph in Everlasting Love 2. He hath converted them This is the first breaking forth of his love to them and if there be joy in heaven at the conversion of a Sinner Luk 15. 7 10. Shall not he himself rejoyce This is a joyful change indeed then was a Child born to God then was a Sinner made a Sainâ— a dead soul raised to life c. And can such an one but be glad 3. He hath pardoned them This accompanies Effectual Calling Rom. 8. 30. And this hath made them of miserable happy Context vers 1 2. The condemned Caitiff was going to Execution and had a pardon sent him the Sinner who was under the weight of all the Curses is delivered from them the prisoners of death is set at liberty the Sentence that was past upon him is revoked his peace is made he shall not dy but live and shall he not triumph 4. He hath taken him into the number of his Children There is a wonderful Adoption past upon him 1 Job 3. 1. 2. He that was a Child of Satan is now a Child of the Great God he hath put his own name upon him he that was one of Gods enemies may now call him father Jer. 3. 19. And this is an honour and happiness that cannot be expressed 5. He hath given them his Spirit He is theirs to dwell in them to undertake for them to conduct and counsel and comfort them Rom. 8. 9. They are called the Temples of the Holy Ghost in which he resides he is in them a Spirit of Adoption to help their faith in God as their father or of Sanctification to lead them into all truth of Consolation to comfort them in every condition and how great is their happiness 6. He hath taken them under his conduct to carry them safe through an evil world There are many troubles and temptations that they must expect in their passage but they are under the eye and care and in the hand of God and have his promise past for it that he will guide them by counsel and bring them to glory Psal 73. 24. And let things be what they will to appearance yet underneath are everlasting arms Deut. 33. 27. And here is joy indeed 7. He hath secured for them the glories of the Everlasting Kingdom They are not yet arrived at it and so cannot rejoyce as they do who are there swimming in the pleasures of it but they have this in hand and his Word and Oath for it that they shall without fail be brought thither and setled there in due time Luk. 12. 32. And he reserves it for them while he is conducting them to it 1 Pet. 14. And mean time gives them the seals and earnests of it Eph. 4. 30. 8. He both can and will accomplish all this for them He can do it in despite of all that withstand it Ro. 8 35 c. He is the Lord God Almighty And he will do it for his faithfulness is as large as his power and both are infinite if he hath said it it is as good as done and can those that are owners of such priviledges rejoyce too much The Application USE I. FOR Reprehension and it may be applied to two sorts 1. This serves to reprove the mad mirth of Unregenerate men It is an amazing thing to see Ungodly men living in all jollity and delight as if they only were owners of true happiness Job 21. 12. And there are several respects in which they are to be rebuked in regard oâ— this mirth 1. Those that rejoyce in iniquity So is the merry young man represented Eccl. 11. 9. And how many jocund persons are there whose very delight is in sin their stollen waters Prov. 9. 17. Lascivious and obscene talk drunken bouts carousing of healths making a mock of sin and a scoff and scorn of the Godly for their Godliness and are never merry but when engaged in heaven daring abominations doing things that it is a shame to speak thereby provoking the holy God to vengeance 2. Those that terminate all their joy on the Creature They seem more sober than the former and to have a better pretence the Creature is good in its place and we tast comfort in it but this is the blame they rest here God is not in all their thoughts Psal 10. 4. They dwell in a fat pasture their Cup â—verslows c. Psal 73. 7. And here is their hearts â—â—light Psal 62. 10. And so they pay all their acknowledgments hither Hab. 2. 16. 3. That rest content in a natural joy We observed that this hath a sort of medium between the spiritual and sinful being in its own nature lawful and may be used in subserviency to the spiritual and influenced by it but Unregenerate men please themselves with this and the lawfulness of it but forget that corrupt nature in fallen man turns all his natural actions into sinful ones T it 1. 15. 4. That do all they can to put mourning away from them And hence lest they should be sorrowful they are afraid to be serious they think men born to sport themselves in the world as the fishes in the Sea hence they abandon every thing that offers to trouble them and count them their enemies that invite them thereto and if the Spirit of God set any word home which disturbs them they are displeased and instead of retiring and entertaining their thoughts with it they fly from home from all business and
this is enough to discourage and amuse beginners 6. And you grieve the Children of God As the Spirit is grieved by it so are his people it gâ—ieves them for the sake of Religion it self which is reflected on by your means and it grieves them on your account to see how you stand in your own light and hinder your selves of the comfort which God hath made your portion they mourn for you and be you ashamed and humbled But possibly you think you have something to say for your selves in excuse as if it were not to be rebuked give me leave then to obviate three comprehensive cavils 1. How can I rejoyce who am so burdened with sinâ— I would be glad if I could but my sins are so many so great my corruption so strong and active I have so many vain and blasphemouâ— thoughts so much deadness in duty am so unprofitable in every thing that I can take comforâ— in nothing and if any in the world are called to spend their time in mourning then am I. A. 1. Godly sorrow is not forbidden but enjoyneâ— you Gods Children ought to mourn for sin a long as they dwell with a body of death Paul him self doth so Rom. 7. And all the sense we have oâ— the burden of sin may well make us to groaâ— and cry out doubtless he that doth not mourn foâ— sin borders upon one that makes a mock of it 2. But Godly sorrow for sin is no enemy to this joâ— â—â—t an help The sorrow that obstructs this joy is a worldly sorrow and that is to be avoided as sucâ—ful to the Children of God The end of Godly sorrow is to embitter sin to us and mortiâ—â—e our aâ—â—ections in regard of it to make us hate it forsake it and fly to Christ for deliverence all of which helps forward spritual joy 2 Cor. 7 9 10. 3. It affords matter of joy that you are so burdened To sink under our burden is sinful but to be weary and heavy laden under the evil and bitterness of sin is a foundation of comfort Godly sorrow is Grace of the Spirit and so a fruit of his everlasting love and an evidence of our good estate Christ himself declareth such mourners blessed men Mat. 5. 4. This very sorrow is a ground of â—ejoyting and blessing God for bestowing it on us 4. Hence the more you see of your own vileness the more occasion to admire at Gods wonderful love and rejoyce in it The true sight of sin sets off the Grace of God with the more radiant colours â— when you see how unworthy you are of such a mercy it will enhance the kindness did Paul rejoyce less or not more because he had been a chief sinner 1 Tim. 1. 13. c 5. This sorrow is a witness that you do not allow the sinfulness that is in you and so that is none of yours and so must needs result in the triumph of joy Tho' it be so with you as to give you trouble yet you may disown it so did Paul Rom. 7. 16 17. And what greater evidence that you allow it not than that you carry it as a burden that you would fain be rid of 2. But God bears witness in his Providence against me How then shall I rejoyce I could bear the affliction well enough did not God testifie against me by it but I read his wrath in it and that overwhelms me A. 1. All adverse Providences are not in anger There are some that are meer trials and Godly men may be mistaken in this Job was so when he thought God set him for his enemy and David Psa 102. 9 10. God oftentimes visits his choice Servants with great trials of affliction not in anger but in wisdom so trying their grace and proving their sincerity and this obstructs not but supplies matter for rejoycing 1 Pet. 1. 6 7. Jam. 1. 2. 2. There is an anger of God which is a proper fruit of his love A fathers anger that puts him on correcting his Child that offends and he may do it with a show of severity and yet with tenderness and evermore with an aim at his benefit Heb. 12. 6. And although it should grieve and humble us when it is so yet there is matter of comfort in this that we have a father who cares for us and will not suffer us to tuine our selves and therein verifies his faithfulness Psal 119. 75. 3 And here also is matter of rejoycing that he hath promised a good issue to these afflictions Though he hath thâ—eaâ—ned to afflict us in case yet he hath engaged that it shall not hurt but benefit us Deut. 8. 16. Isa 27. 9. What then should hinder us from boasting in him notwithstainding this one would think that one Text enough to establish us Heb. 12. 7 8. 3. But God hideth the light of his countenance from me and I have not ground sufficient to conclude my self to be one of these upright ones and I should be presumptuous if I should arrogate this joy A. This is one of the hardest cases of all and seems to carry the fairest plea and they that make it think they have stopt the mouth of all reproof Indeed such deserted souls are to be pittied but there is something to be said in this case here then 1. Have you not provoked God to this and can you rest till the breach be made up again I deny not but that a serious soul that can neither apprehend his own good estate by the things that accompany salvation nor by the witness of the Spirit in him must needs be stopt in the exercise of his spiritual joy but is this a condition to be lived in or should we take pains to maintain it Surely no. It is a time to make diligent search to find the cause and get it removed and pray hard as he Psal 51. 11. Restore to me the joy of thy salvation 2. Do you not discourage your selves with such things as have real encouragement in them This good men often do when they have the clear witness of the spirit in them they misinterpret every thing as if it made against them even that which is indeed for them they cry out of the strivings and molestings of natural corruption as greater than ever it hinders them more in duty they seel more deadness wandring formality c. Whereas this more clear sense and feeling is for you and argueth that Grace is more lively they find it harder to do duty than before which argues a better acquaintance with the spiritual part of it and many the like This is Satans policy to turn that into terror from which you might gather comfort 3. Have you no ancient experiences to make use of If every thing be now dark and you can make no comfortable work of your present self trials yet there may have been a time when it was otherwise and you then rejoyced in the hope of glory and there is sweet to be sucked
5. Do you at any time find your joy interruptted Be restless till you have recovered it again Gods Children are often thus encountred there are Clouds rising and interposing but when it is so 1. Beware of abandoning your selves to sorrow This is a Temptation and you must resist it there is something else to do there is no living thus and therefore you must set your selves to get out of this frame Hence 2. Now enquire into the occasion or reason of the malady and seek the removal of it There is something in the way ask of God to discover it and do you make a diligent enquiry and when you know it seek after the means to help it and set about them And here 1. If it be any outward thing be ashamed of it resist it Is it some cross or disappointment in the world see how beneath a Child of God this is how unreasonable withstand it then to the uttermost and beg Grace of God to help you to overcome it 2. Is it any spiritual desertion that you labour of This is enough to put you into sadness and make you Sick of love However you must expostulate with your selves as he Psal 43. ult Why art thou cast down c. And in this hope you must endeavour to regain the light of his countenance and to that end 1. Search for the sin that hath occasioned it You may well think that you have some way carried it unhandsomely to Christ call your selves to a strict account about is and deal home with your hearts in it Cant. 5. begin 2. Go to Christ confessing it Do not think to hide away from him to cover your transgression and keep it hid and so quiet your selves While David did so it did but torment him Context verse 3 4 Confession is the way Christ knows your frame and can pity you but he expects an ingenious acknowledgment Jer. 3. 13. 3. Renew your Repentance Confessing and Forsaking must go together else the former will not avail Prov 28. 13 Turn from that sin with hatred and detestation of it put it from you and resolve by the help of God to have nothing more to do with it True Repentance will lead the way to have your joy restored again and the more deep and thorow it is the better it will be for you 4. Renew your Covenant It is true every provocation given to Christ by his people is not a violation of the Covenant between him and them for that is Everlasting but yet it is an entrenchment upon it a dealing falsely in it and therefore upon such falls as have made those breaches it is a proper season to revive our engagement to him and bring our selves afresh under the obligations of it 5. Thus wait upon Christ for the Comforter and accept of the Consolation that he brings you It must come from him if you have it but you must ask it of him and ly in a humble penitent posture at his feet for it and when you are brought to this he will in the best season appear to you wipe off your tears turn your mourning into dancing and make your broken bones to rejoyce FINIS ERRATA PAge 3 line 3 read inextinguishable p. 19 l. 6 r. which p. 50. l. 18. for then r. him p. 117. l. 2 for or r. of p. 158 l. 11. for this r. that p. 193. l. 1. for or r. on p. 206. l. 22 r. undreinable p. 310. l. 19. for but r. he p. 354 l. 20 for an r. on p. 358 l. 22 add been p. 370 l. 28 r. troublesome times p. 384 l. 17 dele that evil p. 402 l. 1. for would r. will p. 416 l. 9. add they p. 465 l. 13 add an p. 466. l. 5 for r. as p. 482 l. 17 for now r. new p. 528 l. 2 add be p. 537 l. 20 for are r. am p. 579 l. 5 for their r be p. 628 l. 3 for happy r. unhappy THE Contents Of the principal matters Contained in the foregoing TREATISE 1 A Pardoned Man is a Blessed Man p. 11 2 Gods Forgiveness extends to all Sin p. 27 3 Pardon removes the Load of Sin from the Sinner p. 46 4 Forgiveness Covereth Sin p. 65 5 Pardon consists in the Non-imputation of Sin p. 82 6 A Pardoned man is one without Guile p. 99 7 The distress of a Conscience burdened with Sin p. 131 8 Guilt apprehended distressing to Gods Children p. 144 9 The danger and mischief of sinful silence and evasions p. 160 10 The distress of Conscience from Gods heavy hand p. 174 11 Right Confession its nature and usefulness p. 189 12 Gods readiness to forgive on penitent Confession p. 249 13 Examples of Pardoned sinners our Encouragement p. 277 14 Forgiveness obtained in a way of Prayer p. 289 15 God to be sought in a finding time p. 301 16 The safety of Pardoned ones in worst times p. 361 17 God is the Pardoned mans hiding place p. 383 18 God will keep them from trouble whose hiding place he is p. 392 19 Faith engageth the heart in making returns to God for deliverance p. 403 20 Experienced Christians fittest to teach others p. 414 21 Particular application the best way of teaching p. 423 22 Divine teachings are to guide us in our way p. 434 23 Contumacy to be avoided if we would have true peace p. 457 24 Vntractableness under teachings a note of brutishness p. 467 25 To go no farther in Gods service than forced an ill sign p. 480 26 Vntractableness under means a character of a wicked man p. 495 27 Wicked mens sorrows great and innumerable p 508 28 Faith the foundation of true Obedience p. 539 29 The Rewards of Obedience fruits of meer mercy p. 554 30 Every true believer is compassed with mercy p. 568 31 There are some Righteous in Gods account p. 585 32 Vprightness of heart is inseparable from righteous one p. 591 33 The duty and priviledge of the Righteous and Vpright to rejoyce p 597 34 None but the Righteous can claim this priviledge p 603 35 The Righteous should always rejoyce p. 606 36 The Righteous should rejoyce abundantly p. 611 37 They should give highest expressions of their joy p. 614 38 Our rejoycing should be in the Lord. p. 617