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
set against this turning to God being a lump of Enmity Rom. 8. 7. Th◠then it may be drawn to consent it must have 〈◊〉 New principle put into it and because the Will 〈◊〉 a power in a cause by counsel it requires that the Understanding be also rectified which is filled with crooked principles Call good evil c. and cannot do other so long as it remains in its carnality◠Isa 44 20. The New Convert is therefore sa◠to be a New Creature and all in him to be New◠2 Cor. 5. 17. And what is it wherein this change consists whereby he is new made but those sanctifying graces that are infused into him and disfused through the whole man Eph. 4. 24. Such a discovery then must needs witness to the ma◠that he is pardoned because it witnesseth the Conversion that is an inseparable companion of forgiveness 3. God designing his own Glory in forgiving the Sinner doth it in such a way as may be in all respects answerable Gods last end in all his works is his own Glory that there are designs of love and good will to the Creature in many of these works is beyond question but these are subordinated and ever refer to that as their highest aim and are accordingly so regulated as to advance it in the accomplishment of them So that though God intends the Sinners Salvation when he Justifieth him and therefore together with forgiveness he entituleth him to the Kingdom yet there are several Attributes that are concerned in this affair every of which must have its lustre herein and as his rich grace and mercy are in this exalted gloriously and as his Justice must be secured from wrong yea and triumph in it so there is his Holiness here to be displayed for God will be Holy in all his doings Psal 145. 17. Now the Holiness of God hath a special concern here in the manifestation of the hatred he bears to sin notwithstanding the love he bears to the person whom he pardons and if God should forgive the Sinner and yet not take away his Guile or purge him from his sin and overturn the Dominion of it he would seem not only to love the person but approve of his iniquity contrary to Hab. 1. 13. On this account wicked men who for the present escape punishment think so Psal 50. 21. And therefore to vindicate his holiness wherever he pardons sin he subdues it they go together Mic. 7. 19. 4. Pardon of Sin is a New-Covenant Blessing in which there is a perfect Reconciliation made between God and the person forgiven God often speaks of a Covenant that he will make with his people and we are told what are the benefits of it Isa 55. 3. The sure mercies of David i. e. all the good that Christ hath purchased for them whereof this is one and is expresly mentioned Jer. 31. 33 34. Now sin had made a breach between God and us and when God forgives and Justifies the Sinner he thereby signifieth that he is atoned and the Reconciliation is mutual 2 Cor. 5. 19 20. And there is no prospect of a Reconciliation either on Gods part or the Sinners so long as sin remaineth in its power and he is not Sanctified this is the abominable thing that he beteth Jer. 44. 4. It is that which made the Separation Isa 59. 2. How then should he hold amity with one that hath nothing else in him Psal 5. 4 5. It is sin that hath filled the Carnal mind with enmity Rom. 8. 7. Till then he is Sanctified and his Guile subdued he cannot possibly be reconciled to God and so the New-Covenant cannot be plighted without which he is not forgiven 5. Jesus Christ Redeemed us for his Service Forgiveness of sin is a fruit of Christ's purchase he Bought it for us 1 Tim. 2. 6. And in the Application of a pardon the Redemption of Christ is applied to us and where any one part of it is applied the whole is so for Christ cannot lose any part of the design of this great work and we are assured that he Sought in it a people to Serve him which is promised to him as a fruit of it Psal 22. 30. We are therefore told that it was for this Tit. 2. 14. And his people are said to be Redeemed from their Iniquities Psal 130. 8. And from their vain Conversation 1 Pet. 1. 18. And the strongest argument to oblige us to Holiness is fetcht from this consideration 1 Cor. 6. 19 20. Now as long as Sin reigns in the man he is the Servant of Sin during which he cannot Serve the Lord Christ he must then be made free from it in order to his attaining this end Rom. 6. compare verse 20. with 22. It is sincere Service and without Guile that he expects and by which he is honoured and because Christ will have Service from every pardoned one he with his pardon puts into him a new principle which makes him upright 6. Pardon or Justification is in order to Glorification They are Connected Rom. 8. 30. So long as the Law Sentence of Death was out against them they were incapable in that state of being Glorified when God taketh off the Sentence it is always in order to the making them happy for ever and therefore it must needs be followed with the Making them meet for that Glorious state which cannot be enjoyed by any of the Children of men so long as they have a Spirit full of Guile The natural man cannot be entertained in the spotless Kingdom nor can he resent the happiness either of the Place or Company or employment in it except he be made Holy all being accommodated to happify no other That then God may accomplish this design of his he Sanctifyeth them together with Justifying of them Christ had an eye to this Eph. 5. 25 26 27. From all these Considerations we see how evidential this being without Guile is of our being pardoned and how necessary it is for us to be able to argue this from that if we would not be mistaken in our hopes and assurances USE I. For INFORMATION in two particulars 1. Learn hence how vainly many pretend themselves to be in a Pardoned state How few indeed are there of those that Live under the Gospel who do not presume of this whence else is the quietness and confidence of the most under all the aw◠and awakning truths that sound in their Ears from time to time And yet if they were brought to the tryal of this one Character how must they fall before it And that not only in their own Consciences but in the Consciences of others too even after all the allowances which a well regulated Charity may make are afforded to them And 〈◊〉 is to be feared that besides those that walk open faced there are a great many of close covered Hypocrites whose own hearts would condemn them◠if they would hear them speak how plausibly so ever they carry it in
God witholds his Testimony from his Children they can take hold of nothing to relieve them can apprehend no faithâ— in them no love of God no hatred of sin which they dare call so And for others they are as the troubled sea that can find no rest and they goâ— a long time in this condition God all the whilâ— appearing to them as an enemy 3. Why or for what end he doth it A. As God is holy in all his ways and just in all his doings so are all his works done in wisdom theâ— is therefore a worthy design in it and here 〈◊〉 may observe 1. That the usual provoking cause of this is theâ— sinful Guile The deceitfulness there is in Sin anâ— Sinners is highly displeasing to God and though God can bear with a great many infirmities in hiâ— Children whiles they are plain and honest Psaâ— â—3 13 14. Yet when once they begin to practâ— deceit to hide and cover this is extreamly â—singenuous and he can bear no longer 2. God hereby lets men see that there is no imâ—sing on him And it is high time for him so to â—o when they grow up to so much of Atheism â—nd impudence men would else begin to argue â—hat he either did not know or not regard possibly that he approved of their follies Psal 50. 21. but when he takes them in their devices and makes their Consciences fall on them and terâ—ify them he giveth them an awful proof of his Omniscience now he makes their Sins to find them out and they are put upon confessing that he is not mocked 3. Herein he discovers his just displeasure at sin He hath indeed reserved the full discovery of this to be made in another World yet he will make some displays of it here He hath declared in his Word that he is holy and just that he cannot endure but will punish Sin but men scarce believe it because vile Sinners go on and prosper but when he maketh them feel the wounds in their Souls and they are snared in their own handy work here is terrible anger in this and to be read in the faces of such and â—ereby God giveth a further clear Testimony how hateful a thing sin is to his Holiness 4. He often doth this to give solemn warning to others His Judgments are to learn men Righteousness Isa 26. 9. He sometimes setteth up in sight some Monuments of his Severity that Israel may hear and fear and be cautioned When such things befal wicked men they should fright others of their Companions from their lewd courses and God expects it Dan. 5. 22. And they should caution Godly men to be the more wary and when such things befall Gods Children how loudly doth it speak to the Ungodly to consider it if it be thus done in the green tree what shall be in the dry And either men will take warning or their Guilt will be encreased by it 5. He sometimes thus prepareth Sinners for Conversion The Spirit of God begins this work with Conviction of Sin Joh. 16. 8. In which he gives them a sight of their Sins and an apprehension of their woful misery by reason of them in which he useth their own Consciences to amaze and terrify them he holds the Sinner over Hell and scorcheth him with the flames of it and maketh him find himself ready to fall into the midst of them thus to prepare him to give welcome to the offers of Christ 1 Tim. 1. 15. And the most guilful Sinners usually have deepest impressions of it 6. He doth it to humble his Children for and cure them of their Guile These are terrible temptations but they are to humble them and do them good Deut. 8 16. There usually is not a little of anger in this Dispensation however there is love in the bottom of it He seeth that in his Children that he liketh not but his spirit is grieved at and because he loveth them he will heal them of it and this is the course he taketh by this they are taught what it will cost them to indulge any sin and keep silence at it which embitters it to them and so brings them to Repentance they humble themselves before him and the breach thus cometh to be made up and they restored and so also it is a happy mean to prevent the like afterward by giving them a remembrance that abideth by them and maketh them more watchful as long as they live USE 1. For INFORMATION in two Particulars 1. Learn hence the great folly of those who make no great matter of sinning against God The generality of mankind have low and slighty thoughts of sin and therein discover themselves to be egregious fools nor are the Children of God free from the remainder of this folly but we have a clear evidence of the madness of it in that hereby they lay themselves open to the anger of God and provoke him to lay his hand heavy upon them and this is the very consequent upon such an esteem of Sin it is a weighty question the Psalmist propounds Psal 90. 11. Who knoweth the power of thine anger Surely there are very few that believe it they would else alter their principles and practices The burnt Child will dread the fire but Sinners have not felt the scaldings of Gods anger the weight of his hand and so they despise otherwise they would think it a more dangerous thing to sin than they do Sinners did you but know what some have felt you would feal to the truth of that Psal 76. 7. Who can stand when once thou art angry Well look to it if you do not know you shall know and you are in the ready way to bring it upon your selvâ—s When once you come to feel how heavy hâ— hand is you will wish you had believed it and â—ought to avoid it 2. Learn henoe how vain it is for any to live quiet and secure under the Guilt of any sin Thiâ— is it that procures the heavy displeasure of God and as long as the Gult remains the reason of it abideth in us Unless we can escape the hand of God there is no ground for this security as long as you have to do with God you have no safety if there ly on you Guilt unpardoned be sure it will bring his hand on you unavoidably Psal 21. 8. Thine hand shall find out all thine enemies and though you are never so jocund and full of ease for the present and feel no hand upon you yet if God lay it on your mirth is gone in that moment he needs do no more but give a touch on your Consciences and that will make them to roar upon you like so many ravening evening Wolves and to rend you in pieces like Lions this is the warning God giveth to all secure ones Psal 52. 22. Though you have health and ease and outward peace and prosperity and enjoy of the World more than heart can wish yet a Finger of
strangers and enemies We have them ever and anon complaining of it Job David the Church in the Lamentations God brings sore outward troubles and spiritual Desertions upon them when they seek him they cannot find him they call upon him but he gives them no answers but seems as if he had lest forsaken them God may doâ— this sometimes to try their faith and love but most commonly it is to chastize their folly This â—hen may be one reason why all things fall out aâ—â—ke to good and bad because the good too often â—et among the bad I do not mean in Civil Commerce but in Conversation It is a fearful threatâ—ing Ezek. 21. 3. I will out off the righteous and the â—â—ncked and sure the reason was because though they were good men yet they too awfully complied with the sins of the times did as others did not endeavouring to keep their garments unspotted and it is Gods rich mercy that he only puts them together in this life â— We have a Rule here by which we may make a shewd judgment of men We ought indeed to beware of being too rash in it especially when it comes to judging of their state since such as are in a state of Grace may when left by God do aâ—â— like the deeds of the wicked though of the actions themselves we may more safely judge unless they be such about which the liberty of Christians is concerned However if we see it to be constant course of men to drive a trade of any sin that hath the spot of unrighteousness on it and to live in it obstinately notwithstanding publick reproofs and private endeavours it is no breach of Charity to say these are yet in their natural state and it would be a wrong to the Souls of others as well as theirs and an encouragement of Sin to pass a more charitable verdict USE II. Let us try our state by this Rule It is doubtless a matter of infinite concernment for eveâ—â— one to know what state he is in and the Rule before us will give us light observe then 1. A Godly man may be too often drawn aside tâ— that which is evil As long as there is flesh in us and a subtile and potent adversary without us anâ— so many snares in the world to allure us we arâ— not out of this danger we should not therefore too rashly judge of our selves though this should humble us and put us upon self examination 2. And we may be won suddenly to shew our prevailing corruption in slighting of counsels and reproofs So long as we are under the captivity of the law in 〈◊〉 members it will draw out our lusts to act themselves sometimes in stupidity as it was with 〈◊〉 sometimes by breaking forth into unruly passions at them that rebuke us as it was with Asa which is a sad sign of an ill frame that we are in which may well stumble us and if we now question ouâ— sincerity it is no wonder yet we may not hencâ— positively conclude 3. But if this be our constant guize it speaks sadly against us This is a bad symptom that we are â—â— down in the seat of the scornful it looks like a 〈◊〉 that is not of Gods Children Where there is Grace there will be a warfare maintained between thaâ— and corruption in us and though corruption would of it self be alwayes too strong for us yet God wilâ— not desert his own work in his Children so as to suffer it always to be worsted but for the most part to resist and conquer for he hath planted his Grace in us for this end 4 And if we are left in this frame without Repenâ—ance it is yet more signal for as God deserts â—â— people to try them and to let them know them selves so he fails not to give them Repentance in the time he will bring them back again and recover them to their Duty so he did by David and Peter and though the Repentance of some â—ood men be not recorded in the Scriptures whose â—alls are there mentioned yet doubtless God gave it them because it belongs to his Covenant USE III. Let it Exhort us as we would approve our selves not to be wicked to have a care how we carry our selves in this respect for this end consider 1. You will else darken your evidence and this will â—â—ery uncomfortable All our consolation ariseth 〈◊〉 our apprehension of Gods love and of our 〈◊〉 Godly there is then nothing more necessary â—â— them that would live a comfortable life than â—â— take heed of doing any thing that may obscure 〈◊〉 which such a neglect of our selves will certainâ—â— both because it will grieve the Spirit and â—â—â—oke him to withdraw and will put a black 〈◊〉 upon us 2. You are taken out of the world and therefore 〈◊〉 be as unlike them as may be Rom. 12. 2. It 〈◊〉 ill becomes you to have the guize of the â—â—icked upon you as you always have when you â—â—ow your selves to sin as they do and justify your â—elves in it as they do 3. If you thus allow your selves you must not think it â—â—h if here you suffer with the wicked If when â—â—d brings his Judgments on the land and there â—â— any signal monuments of his displeasure you be hung up in chains with the worst of men Remember Moses and Aaron dyed in the wilderness becausâ— they dishonoured God at Merihah For help 1. Be sure to maintain a spiritual Watch. Looâ— carefully to your selves you have the same lusts iâ— you that wicked men have and if not watched against they will be too hard for you and draw you into presumptuous sins David was aware of this when he said I will look to my ways that I sin not with my tongue Psal 39. 1. And if he had done so alwayes it had been better for him 2. Maintain a tender heart Have a care oâ— growing secure and senceless such an heart was in Josiah which was affected with but reading of the law this will readily receive impressions and afford you great safety 3. Be always strengthening your love of Holinesâ— and hatred of Sin These are the spring of obedâ—ence in us and the more active they are the lesâ— danger we shall be in This guarded Joseph wheâ— tempted and it will guard us and if we improve the means to this end it will both prevent our falling into sin and our being senceless of it when overtaken with it Wicked mens Sorrows great and innumerable DOCTRINE II. GReat and innumerable Sorrows are the portion oâ— wicked men With this argument the Psalmiâ—â— â—â—tions all men against refusing Divine Teachings and hardning their hearts against the counsels of â—od by shewing the miserable condition of the unâ—odly The word Sorrows is here used Metonymiâ—â—lly for the occasion of Sorrow Now Sorrow is a â—erivative Affection flowing from Hatred and is nothing else but the manner of its expâ—essing it self under the pressure of any evil
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
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
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
amends for all the pains that we can be at in seeking after it USE III. Let it be for a word of Consolatiâ— to all such as are pardoned Are all such blesseâ— men how should the apprehension of this comfort our hearts and certainly if we do not finâ— more sweetness in it than in all that is delight fâ— in this world we never felt the burden of Guâ— thereby and may well question whether we aâ— forgiven or no. Are you delivered from wraâ— to come and can any thing else damp your joyâ— is not here enough to ballance yea to swallow 〈◊〉 all other sorrows whatsoever And that you maâ— suitably express this joy of yours take these twâ— words of direction 1. Bless God for this wonderful gift This 〈◊〉 none of the least of the arguments which the Psâ—mist useth to stir up his Soul to bless God in Psâ— 103. 3. Who forgiveth all thine iniquities And theâ— is abundant matter of thankfulness in it whethâ— we consider the free benignity which it discoveâ— God owed it not to us he hath not indulgâ— every one with it and we did no more to obtâ— it than they he not only offered it to us bâ— drew us to accept it he gave his only Son to pâ—cure it for us and he sent his Spirit into oâ— hearts to apply it to us or if we consider 〈◊〉 greatness of the benefit it self which is uncoâ—ceivable And can we sufficiently admire blâ— 2. Let us study to live as becomes pardoned â—es What manner of Conversation ought we to â—ad in the world to whom God hath given his â—e forgiveness Shall we not loath Sin more by â—e consideration of the great pardon that is given 〈◊〉 Shall we not abstain from it with the more â—re and abhorrence by considering what it cost â—e Son of God to procure a Remission of it for 〈◊〉 Shall we not make it our constant care and â—deavour to please and serve that God who hath â—alt so bountifully with us Shall we not love â—m who hath so loved us And if we do indeed â—ve him according to this obligation it will cerâ—inly make us willing and unwearied in seeking 〈◊〉 express this love suitably in dayly Dying unto â—n and Living unto Holiness and pursuing of this 〈◊〉 our days Gods forgiveness extends to all Sin DOCTRINE II. GOD'S forgiveness extends to all Sin This is implyed in the threefold expression of Sin â—ere used which contain under them not only â—e errours that men are apt to fall into but also â—e crooked and perverse nature and actions which â—ey are chargable with yea the bold proud and â—gh handed Transgressions which they rebelliously perpetrate against God Give me leave first 〈◊〉 explain the Doctrine and then to give the reasoâ— for it 1. In the Explication we may premise Thâ— there is one Sin which in the Gospel is exempâ—ed from forgiveness and but one It is true 〈◊〉 Sin impenitently persisted in unto death leavâ— the Sinner unpardoned for there is neither Saâ—ing Repentance nor forgiveness to be obtainâ— in another World by one that dies in his Sins bâ— it is not because former impenitency may not 〈◊〉 pardoned upon Repentance but because the Sinâ— hath by persisting in it lost the opportunity of 〈◊〉 day of Grace But there is one that in it 〈◊〉 puts the man in this life out of all hope of pâ—don and that is called The Sin against the Hâ— Ghost of which our Saviour so speaks Mark 〈◊〉 28 29. This is that which is called the Sin 〈◊〉 Death which puts the man out of our Prayeâ— 1 Joh. 5. 16. And this is that which is describâ— to us Heb. 6 4 5. Nor indeed is this Sin unpâ—donable because its Guilt out-bids the value of 〈◊〉 Atonement but because by it the man puts hiâ—self out of the road of forgiveness according 〈◊〉 the Divine Ordination and by a malicious â—nouncing of the Gospel and the Spirit of Gâ— in it after great illuminations and an high pâ—fession he provokes God to give him over to haâ—ness of heart and searedness of Conscience wheâ— by he is Sealed to final impenitence there beâ— a total and final withdrawing of the Spirit froâ— him Concerning which I shall only say thâ— much that the person who is troubled and grieved in himself for fear lest he have commitâ—ed this Sin hath therein a good evidence that â—e hath not since the Gospel seems to give that â—s one inseparable concomitant of it viz. an obâ—inate and a malicious hatred of the Gospel way â—f Salvation But this sin only excepted all oâ—her sins whatsoever are pardonable yea and we â—ave the instances of such as have been guilty â—f them and yet obtained forgiveness Let me 〈◊〉 little open this in the following remarks 1. The greatest and vilest sins in themselves â—ay be forgiven Our Catechism tells us that â—me sinâ— are in themselves more heinous than others â—nd the Scripture is full for it Not but that all â—s are equally transgressions of the Law and â—onsequently incur the guilt of Eternal Death â—et if we consider and compare some with oâ—ers there is in the things themselves more of â—e malignity of the heart discovered in some â—an in others God therefore tells the Prophet â—at he will shew him greater abominations Ezek. 〈◊〉 6 13 15. It is a sin to be angry without cause â—ut greater to commit actual Murder a sin to â—urmur against God but greater to blaspheme â—c Now the greatest and most abominable of â—ese are not out of the reach of a pardon and â—e may well argue that if Gods forgiveness exâ—nds to those that are greater it is not out bid â—y those that are lesser there are scarlet and â—imson sins and yet these may be washed away â—a 1. 18. I might here instance in those that are deservedly reputed the most odious and scandalous and point you to such as have been horribâ— guilty of them and yet obtained mercy and aâ— now glorified Saints in Heaven we have 〈◊〉 whole heap of them numbred together aâ— such an observation made on them 1 Cor. 6â— 10. 11. Murder is an horrible sin and 〈◊〉 blood of the innocent cryes to heaven for vengâ—ance and yet David obtained a pardon for thâ— he prays Psal 51. 14. Deliver me from blood gâ—tiness and the Prophet tells him 2 Sam. 12. 〈◊〉 Thou shalt not dy Idolatry is a fearful sin aâ— that which is terribly threatned in the Word 〈◊〉 God and yet God invites such to return upâ— the promise of pardon Jer 3. begin Blasphemy iâ— sin of the first rate for men to rend and teâ— and reproach the Name of the Great God aâ— yet all manner of blasphemies the fore cited 〈◊〉 excepted may be forgiven Mat. 12. 31. Pâ— though a blasphemer obtained mercy 1 Tim. 1. 〈◊〉 Witchcraft is an odious crime for men to 〈◊〉 themselves to Satan and practice his hellish aâ— God would not have such suffered to live aâ— yet there
are apt to Endeavour as to the â—â—â—ter as it is vain for God knows us better than we do our selves 1 Joh. 3. 20. So it is sinfuâ— When men think to be safe by keeping silencâ— and so do not freely lay themselves open befoâ—â— him this is an Atheistical thought that God shâ—â— not know it and must be withstood In refeâ—ence to the former how far confession is to â—â— made to men will be after considered only oâ—serve that if we cannot keep our sin from takinâ— air and coming to light but by some other siâ— in the hiding of it we ought not to suppress it for this is but to add sin to sin and sometimâ— more nefandous sins than the first that we woulâ— hide if David had so done he had not addeâ— Murder to Adultery The telling a ly to keeâ— a sin secret by a flat denial of it is contrary â—â— sincerity of heart and if we confess our â—â— affectionately to God yet if we ly to men at â—â—â— same time our confession will not profit us 2. We must not hide the sinfulness of the fact â—â— any unjust pretences or excuses It is not enougâ— to say we have done the thing and sinned â—â— it if we mince the matter and seek to make it a excusable as we can Here observe 1. We must not go about to make any sin littâ—â— when we are confessing it I did not do well might have done better I was not so careâ—â—â— as I ought but it was but a circumstance or â—â— considerable matter I hope it will not be impâ—â—ted this is a vain confession All sins indeâ—â— are not alike but to confess any so diminâ—tively is to trifle this is next to saying spâ—â—it it is a little one It saith we are not convinced â—â— the malignity there is in all sin 2. We must not put the blame of it from our selves â—o others and so make our fault the less We did â—ot well indeed we should have been more watchâ—ul but we were provoked allured the temptatiâ—n was great and these or those are to blame for â—â— but for whom I had never done it thus our â—irst Parents Gen. 3 Thus Aaron Exod. 32. 22 â—â— It is very common and men think they ease â—hemselves much with it not considering that â—thers may tempt us but if they prevail it is with â—ur consent 3. We must not throw the blame upon God Someâ—â—mes it is so there was a tacit reflection in that â—â—â— 3. 12. The Woman thou gavest me c And â—ow ready are we to say What would you have â—e to do I have no strength of mine own and â—od left me how should I resist I am sorry but could do no better against this we are cautionâ—â—â— Jam. 1. 13. In a word all that belongs to sinâ—â—l silence is to be avoided and the contrary praâ—â—ised if we would so confess as to obtain mercy PROPOSITION V. In our Confession they must be our own sins and we â—â—st charge them home upon our selves There are â—o things in this 1. They must be our own sins The Psalmist puts â—â— title of property of his Sin four times in this â—se and see 2 Chron 6. 29. Ezek. 7 16. We â—â— indeed called to confess the Sins of others on â—ouble account 1. As we are concerned with them We have not only our Personal but our Relative concern too about Sin Confession is a proper adjunct of Prayer and must accompany the petitions in which we seek mercy of God and the averting of his Judgments Now there is the consideration of a people as one body in which every person is a Member and there are the Sins of others which we have avoided that ly upon the Land and the whole is obnoxious by them such waâ— Achan's sin Josh 22. 20. There are the Sins of Rulers which have great influence such was that of Saul 2 Sam. 21. begin and of David Chap. 2â— begin and of Hezekiah 2 Chron. 32. 25. These are to be confessed by every one Dan. 9. 4 5 6. And this belongs to that mourning commended Ezek 9. 3. There are Sins committed in Churches by some which make God angry with such Societies when God indicts Jerusalem he said there are these and those in thee Ezek. 22. 7. c. 〈◊〉 Rev. 2. 14. And upon it he calls the whole to Repentance verse 16. And there are those Sins 〈◊〉 Families that expose them to special Tokens of Devine Displeasure God sometimes deviseth Eâ—â— against a particular Family for the provocation 〈◊〉 some in it as in Eli's case all therefore in it â—â—pecially the Governours ought to confess their Family Sins thus did Job Chap. 1. 5. and a suspiâ—â—on of it moved him to that Yea there are pâ—â—vate Sins of others to which we may be accessarâ—â— and ought therefore to confess them lest we aâ—â— suffer with them for we are not innocent 2. As we are concerned for them There iâ— duty of love that we owe to our Neighbour and among other ways in which we are to express it one is to pray for them and particularly that their Sins may be forgiven Jam. 5. 16. We should desire their Salvation and as long as they ly in sin and are not converted and healed they are far from it it may be they are Kard hearted and do not see or confess their own sins we should do it for them and beg that God would give them an heart to see bewail and acknowledge them to him So did Moses on the account of them Exod. â—2 31. But our first and great business is about our own Sins such as we have contracted Guilt to our selves by for 1. It is our own Salvation that we are nextly and principally concerned about We ought indeed to seek the Salvation of others but nextly our own Our love to our selves is the Rule of our love to others and the first thing we have to do is to see that the peace be made between God and us â—ow they are only our own sins that stand in the way of our Salvation and if they be forgiven us the Sins of other men shall not ruin us and if we be reconciled to God we shall certainly be saved that is consolation enough Mat. 9. â— Thy Sins are forgiven thee 2. They are our own Sins that we shall be called an account for in the Day of Judgment We shall â—ot answer for other mens Sins farther than they were ours Rom. 14. 12. 2 Cor. 5. 10. The Great judgment will be personal and God will proâ—ed with all individuals as they shall be found Our business is that we may stand in the Judgment that we may hold up our heads with comfort in that day that none of our Sins may then rise up against us 3. We cannot cordially confess other's sins if we aâ—â— not first confess our own If we hide them we do not sincerely lay open others There is not 〈◊〉 greater sign of an Hypocrite than to
pass upon the man as shall make him to know the sinfulâ—ess of his sin so as to discover it vile and hateâ—ul else he will not repent of it Every natural man is in love with Sin natural corruption calls â—t good approves of it he hath chosen it and â—ll he hath another discovery made of it to him â—e will hold it fast not let it go In true Repenâ—nce there is a turuing from sin and it is the act of a â—asonable Creature and therefore he must see â—eason for it else he will not because his heart knit to it and there are two things necessary to â—e seen in it viz. The miseries it hath exposed him â—â— and the vileness of its nature for though a â—al Repentance may be wrought by the former â—t that which is Evangelical will not be without the latter hence both are put together Jer. 2. 1â— The end of Conviction is to drive the man so Repentance and hence will naturally draw some such a Confession of it 2. The Sin thus seen must be heartily bewaile There is a Sorrow for Sin that accompanieth truâ— Repentance and helps to make it unrepentable and is to be a witness that it is sincere It is not enough that the man leave off the former practise of the Sin but Repentance requires that he express real grief of heart that ever he was guilty 〈◊〉 sinning so Ephraim Jer. 31. 18. And God promiseth to put such a spirit into his people when he cometh to turn them graciously Zech. 12. 10. 〈◊〉 In which bewailing of Sin there is besides him grief for it a lamentable crying out against it that which hath brought all our misery upon 〈◊〉 so Paul in Rom. 7. And this also carrieth in an implicit confession especially when we consider that he must bewail it as his own Ezek. 17. 16. 3. The man must judge himself for it In tâ— Repentance there is a formal process in the mâ—â— against himself Conscience doth in the naâ— of God call a Court in the man he Summoâ— himself to the Tribunal he indicts himself 〈◊〉 sinning against God in transgressing his Hâ— Law chargeth it on himself as done voluntanâ— by the naughtiness of his own heart finds him self Guilty and ratifieth the threatning of God Word against himself all this is contained in tâ—â— one Hypothesis 1 Joh. 3. 20. If our heart condâ—â— us The word is used for the â—pronouncing Sentence on a Guilty Malefactor Now what â—â—dence doth the man use in this process but his â—n Conscience which is done by a free and â—ll confession acknowledging that he hath done â—â—e thing and done sinfully in it Psal 106. 6. 4. He must turn away from it by an utter rejecting Repentance is a turning and that supposeth â—o terms now the term from which is his 〈◊〉 and what manner of turning this is the word of God acquainteth us There is a turning â—â—m it by abstinence or leaving off and that supâ—â—seth a being perswaded of the unprofitableness â—â—d vileness of it which carrieth in it an acknowledgment Job 33. 27. But there is also in this â—â—ning an abjuration of it the man is divorced â—n his sin he casteth it off resolving never to â—â—ve to do with it any more Hos 14. 8. Job 34. â— And this is attended with a self loathing and â—â—red of his sin and putting it to open shame â—â—ich must needs carry such a confession in it 5. He must turn unto God This is the term to â—hich all true Repentance leads so God points â—â—em Jer. 4. 1. If you will return return to me a man leaveth off one sin and diverteth to either this is only a traversing of his way and â—â—veth that he hath left no sin heartily Now â—our turning from Sin to God there are two â—â—ngs aimed at without both which there is acceptable turning and both of them call confession we turn to him for his favour â—â—d that we may obtain reconciliation and we 〈◊〉 of him pardon which that we may gain he expecteth our hearty confession and we dâ— it with a full purpose to devote our selves to 〈◊〉 Service thence forward and that presumes a confession that we have before been uneven in it aâ—â— seek of him grace to carry it more upright afterwards Psal 80. 18. 10. The Glory of God is much concerned in the Confession It is suitably accommodated to the way in which God will exalt his name in the Salvation of Sinners for 1. Forgiveness of Sins is an act of Gods free favâ—â— to the Sinner He was fallen under the Condemnation of the Law and into the hand of Revenging Justice the Sentence was past upon hâ—â— that he must dy and it was righteous he himself was utterly unable to satisfie for his oâ—â— Guilt nor was there a ransom price to be fouâ— in heaven or earth among created beings tâ—â— would answer the demands of Justice or buy 〈◊〉 his penalty from him If ever then he be 〈◊〉 livered from the Wrath to come God must provide his own Satisfaction and conferr it upâ—â— the Sinner gratis and he must have it with money and price Gods pardon is bestowed 〈◊〉 his own name sake Psal 25. 11. 2. Gods design in this is the Exaltation of 〈◊〉 Glory of his Grace in pardoning the Sinner 〈◊〉 must have some design in all his Works beâ— a wise and intelligent Agent this design mâ— ultimately refer to his own Glory for beâ— the chief Good he must be the last end of things hence though he aimeth at the Sinâ— Salvation in it yet that must be in order and subordination to his own Glory which can be no other than his Declarative Glory for as to that which is essential to him it is perfect nor can it be greater or lesser Now though his Justice doth receive a wonderful illustration and sits in State â—n the way which he hath contrived to bring this about yet the great Attribute which is celebrated â—n and by this effect is his Grace nor can we conceive how this Attribute could be more eminently illustrated than in this way What greater Grace can we think of than that the great God â—he hath no need of the Creature was highly provoked by it and could have gotten himself a â—ame for ever in its eternal ruine should without â—o much as being sought to by the Sinner of his â—wn meer good will provide so richly for its deâ—â—â—erance from Wrath as not to spare his own Son â—â—t give him for a ransome Well might the Apoâ—â—le ascribe it hither Eph. 1. 5 6. 3. Hence this rich grace of his is to be celebrated by â—s in it As we are the monuments of it so he expects of us suitably to be acknowledged for 〈◊〉 We must not only be the instances but the proclaimers of this Grace we are not only to be â—assive but active in Glorifying God and he hereby layeth on us the most potent obligation â—ereto We can never recompence him
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
tried to the utmost by them and all this notwithstanding their renewed repentance reiterated supplications and gracious answers obtained 2. Whence this is and how it consists with Gods Promise and Covenant faithfulness A. There hath been no small occasion of stumbling on this account God hath made great promises concerning this and though he hath said he will correct them in case of prevarication yet he hath also said that if they confess and pray they shall be pitied and relieved and if they waâ—â— close with him they shall greatly prosper and that after this they shall be thus exposed is an hard chapter carnal reason cries out Where is the Promise Let us then closely weigh this Case 1. In respect of Publick Calamities and their relation to them Observe two things 1. Though God may hear them for themselves â—â—â— forgive them yet he may not forgive the Land they live in and so their being forgiven will have no a fluence to keep off Publick Judgments A peopâ—â— may be guilty and God will not withold â—â— hand their personal repentance doth not remoâ—â— the general impenitency and they cannot stand â—â— the gap to keep off the Wrath of God or slâ—â— the breaking in of floods of misery and if tâ—â— body of a people have corrupted their ways anâ— will not be reformed it is righteous with God bring these waters upon them and sometimes comes to that Jer. 15. 1. Ezek. 14. 14. 2. They may not only see the common â—â— lamity but smart by it and that righteously and there are two reasons for this 1. They are members of that body against which God hath a Controverly That there is an external Dispensation of Gods Covenant in treating with the body of a professing people collectively is a great truth on which account the whole are considered as one and Gods Temporary Providences are accommodaâ—ed to them as so thus sometimes the sâ—n of one may bring Gods Judgments on the â—hole Congregation Josh 22 20. especially when that one mans sins are influential to debauch a whole people a s 2 King 23. 26 27. compare Chap. 21. 11. And when good men suffer on this account it is their infelicity in some regard but therâ— is no unrighteousness with God nor may they charge iniquity on him 2. Their very sins which they have repented of and have obtained forgiveness for may have given occasion for those publick calamities Such was Davids numâ—â—ing of the people 2 Sam. 24. begin Israel indeed had provokâ—d Gods anger however this act of Davids was introductory to the fearful Plague that followed and yet he repented before the plague â—â—me verse 10. Nay the Sins of Gods Children may defile a Land and though they repent perâ—onally yet publick Guilt remains as in the foreâ—â—ted Case David therefore takes it to himself â—nd deprecates it from the people in verse 17. 2. In respect to the personal afflictions they meet with â—â—d those very awful after they are forgiven And â—he consistency of this with the Covenant promise and fidelity may be considered and neâ—e 1. Negatively These afflictions are not properly the punishments of those Sins If we take punishment for the execution of Vindictive Justice this is not to be attributed to that we must beware of their distinction who say God forgives the Guilt but not the punishment Guilt is nothing else but an obligation to suffer punishment and if the Guilt be remitted that obligation is taken off there is nothing legal on this account God doth not sit upon them as a Judge to condemn them for he hath already past an act of Grace upon them in pardoning them 2. Positively God in all this hath an eye and respect to the Covenant of Grace under which be hath taken them And how consonant it is to that will be evident if we Consider 1. God in the New Covenant hath declared that he will chasten the bold Transgressions of his Children Their relation to the promises doth not secure them against this and it would wrong them if it should see how the Covenant runs on this account Psal 89. 30. c. It is one Article in the Covenant Heb. 12. 6. He scourgeth every son whom he receiveth God will maintain a fathers authority over them and use a fathers discretion in it 2. God usually prepares his Children for this Correction by bringing them to his foot on which forgiveness follows This is not that they should escape the rod but be sitted for it A wise father first reason with his Child sheweth him his folly makes him â—o see his desert and this puts him upon asking forgiveness and the same love that pardons his sin makes him smart for it because his wisdom sees it is most convenient thus 2 Sam. 12. 14 15. 3. Hence God doth it for their Spiritual advantage Heb. 12. 9 10. That sin needs not only to be forgiven but to be mortified in them the furtherance of their holiness calls for this dispensation thus they come to see more of the bitterness of their sin and be made the more watchful against it David on this score acknowledgeth the goodness of his affliction and Gods faithfulness in inflicting of it Psal 119. 71 75. 4. God doth it for the vindication of the honour of his own Name There is a reproach they often bring upon the Name of God and the Religion they profess the world hath been scandalized by such sins and when God thus deals with them mens mouths are stopt they cannot say that he can allow any abominations in his own Children hence that 2 Sam. 12. 14. 5. Yea he may exercise his people after he hath forgiven them for their tryal He may exercise their Graces and make proof of them and so make them more fearful of sinning and enable them to bring forth much more fruit to his praise See 1 Pet. 1. 6 7. Now all these things are not repugnant to but included in the Covenant USE I. Learn hence what impenitent sinners may â—xpect to find at Gods hand When Christ himself â—uffered he advised to such an improvement of it Luk. 23. 31. If it be done thus in a green tree what shall be done in the dry And see 1 Pet. 4. 17. If his Children whom God loves with a fathers love may be entertained with such Providences and that although they have humbled themselves sought mercy and obtained pardon hard hearted and obstinate Sinners who will not seek God nor fall down before him but go on in their Transgressions may well expect him to fall upon them in his greatest fury and destroy them for ever from his presence If Sin be so odious to him that he will testify against it in those to whom he is reconciled in Christ they that sin with an high hand and have no Redeemer to appear for them must look to drink up the dregs of the Cup of his indignation and let every Unregenerate Sinner be suitably affected with it and be
afraid of this holy God USE II. Let it be to caution the Children of God against mis judging about this affair Possibly you have fallen into some sin your hearts have smitten you you have been humbled confessed sought earnestly to be forgiven for Christ sake and had some iâ—ward witness that your prayer hath been heard but now you meet with floods of affliction and temptation and are particularly tempted on this to question your being forgiven but suffer not this Temptation to remove you from many good evidences and that on a double account 1. Let it not make you to call your state of forgiveness in doubt Such Providences indeed call us to try our selves but not to entertain sinful doubts say not that your persons are not Justified you will so condemn David and other of Gods precious Saints Your state may be good and yet God angry at you and there may be sins not actually forgiven Justified persons may be under Gods displeasure and need new forgiveness if once you were Justified that remains you can never fall out of the Grace of God 2. Neither let it make you to conclude that this very Sin is not forgiven You are ready to say surely God is angry else he would not follow me with such afflictions if he had forgiven me this anger had been turned away and he pacified to me herein you argue on a mistaken principle God doth not always afflict in anger he is angry at his own so long as they ly under sin unrepented of but he can administer correction in love Heb. 12. 6. And though there be an anger of love in some Corrections yet there is a Chastisement which is without anger at us in meer pitty wisdom and tenderness toward his Children USE III. Let us take heed of rash judging of Gods people on this account It may be we have known them to fall into some sins that have been scandalus or we hear them complain of some sins that distress them we have seen their sorrow and bitterness and the most satisfying testimoniâ—s of their Repentance but for all God follows them with remarkable grievous afflictions and we are ready to think God is still angry something stands out against them they have dissembled c. But let us take heed of this Gods Judgments are a great deep He may have freely forgiven them and yet for holy ends thus exercise them to humble and do them good in the latter end Let not such unsearchable things weaken our Charity USE IV. To exhort us suitably to acknowledge and submit to God in this respect Find no fault though it be so be very thankful for any evidence of his gracious forgiveness and adore him In all that he doth Believe that you need such things as these and that he can and will make them work for your good and accordingly endeavour to do your duty by being humbled under his mighty hand labouring hereby to embitter sin to your selves and especially such sins as have more peculiarly dishonoured him and let it make you more watchful to your selves and put you upon the exercise of faith patience humility so shall you in due time reap the peaceable fruits of righteousness by it Prop. 2. That if by prayer they have settled their pardon these floods cannot come nigh them to hurt them if forgiveness be secured afflictions shall noâ— harm them That which lies before us to enquire is Whâ—â— security against harm by these floods those whose pardoâ— is settled do enjoy That their lot may be to live in trouble sometimes hath already been observedâ— Jeremiah Baruch Ezekiel did so and that they may have a deep share in those troubles besideâ— many grievous personal afflictions befalling them they have no illimited promise of security against these things we are therefore to enquire How this notwithstanding they shall not hurt them And so we may see what advantage their Justification and forgiveness affords them in a day of sore affliction above other men Here then observe 1. What difference there is between the Children of God and other men at such a time 2. What difference between the Children of God who are under the guilt of some sin not actually forgiven and those that have in a way of true Repentance and renewed faith recovered their peace 1. What difference there is between the Children of God and ungodly men at such a time And that it is very great will appear if we consider 1. Though both suffer from Gods anger yet there is a vast difference in that anger God may be displeased at his own Children and in that displeasure smite them but yet his anger at them and that which he expresseth to ungoldly men though alike in the Providences yet are of a divers nature in the principle whence they proceed He treats them as enemies but these as Children he not only is angry at but hates them but though offended at these he loves them see the difference Isa 27. 11. Psal 89. 32 33. They may be thrown into the same furnace but one as dross to be dealt with accordingly the other as good mettal which though mixt with dross must be melted and separated 2. The operation of those Afflictions is vastly divers and thereby God discovers what his thoughts are concerning the one and the other They do not alike improve these providences which is from the influence of grace on the one which is with held from the other for 1. The everlasting state of the Justified Believer is safe under all these afflictions Whatever tossings and changes he here passeth under it is certain he shall never finally miscarry if he loseth every thing else even life it self he shall not lose his Soul the Everlasting Covenant stands fast and cannot be broken 2 Sam. 23. 5. The end will be peace Psal 37. 37. This is all the trouble that he shall over meet with and when it is over he shall have peace for ever nothing shall separate him from Gods love Rom. 8. 38 39. But the wicked are not so these are the beginnings of sorrows and a prologue to more awful miseries that are to come afterwards they are the fruits of the Curse whose operation will be to bring them to the pit where there is no hope 2. The afflictions themselves are under a promise of a good issue Though they are for a while molestful and hard to bear yet they shall work to an happy end the Psalmist could allot on this Psal 73. 24. And the Apostle confirms it Heb. 12. 11. The furrows are watered with affliction but there is is a joyful harvest to be produced Psal 97. 11. 126. 5 6. Whereas ungodly men are under a threatning we are told Psal 7. 11. God is angry with the wicked every day and this anger will work till it hath brought them to a fearful end the Godly have light beyond their darkness but the Wicked are led through the present obscurity to outer
red wine I the Lord do keep it 〈◊〉 any hurt it I will keep it night and day they some times think that he forgets them but it is impossible Isa 49. 14 15 16. 4. His Truth and Faithfulness He hath brought them into a Covenant in which he hath engaged to be all their Salvation to defend and deliver them in all troubles and it is impossible for him to ly they may therefore safely adventure unto him and shall find him to be a precious hiding place 3. What confidence such an one may have of his being so to him at such a time A. Whatever fears a Child of God may be exercised with whiles under sense of Guilt by reason of some provoking sin yet upon his obtaining a sealed pardon he hath all grounds of fear removed and may be humbly bold for 1. He was before this in a Justified state He was put into that upon his first believing nor shall any of his falls disannul it he shall never fall out of the favour of God again he may lose the sight of him but the peace is not violated 2. The terrours of sin is now removed All that darkness which was on his mind when under the apprehension of Guilt is now taken off and he 〈◊〉 again chearfully see his Justified state by which he knows his title to the love of God in Christ that he is his Father and will not cast him off 3. God usually giveth more than ordinary Testimonies of his endeared love at such a time After â—roken bones and bitter sorrows for sin God is â—ont to make great discoveries of his reconciled favour to them so that they cannot but acknowledge and praise him Isa 12. 1. Jer. 31. 20. 4. Hence he may with assured confidence apply all the promises of the New Covenant to himself For upon the sealing of a pardon the whole Covenant is new sealed and it is by setling on the promise that we run into God as our hiding place and this man can do it with great confidence apprehending God with opened arms ready to receive him USE I. Learn hence how ill they are provided for safety in a time of trouble who have no title to God as a hiding place No man would willingly be abroad in a storm and he that sees one rising and knows not where to secure himself it in a miserable condition and no less unsafe are they though more confident who have their repose in that which will become a refuge of lies to them Let it then be a word of awakening to all Do you see a Storm coming 1. Ask your selves where you intend to hide from it And here 1. Be assured that all other refuges will deceive you When the flood comes every house will faâ—â— but that which is founded on the rock if you depend on the world it will be like Egypt the staff of a broken reed it will fall the overflowing scourge will bear it down If you trust in your own wisdom or righteousness or any thing of your own it will not be a safe guard tâ— you the Wrath of an angry God will beâ— down all before it and you will be so far miserable as you promised your selves defence from these things which will thus wofully disappoint you 2. God and he alone can be a safe shelter to you If he undertake for you there is no fear as his power is infinite so his truth is unchangeable if he promise he will perform if he say he will be your Salvation he will give being to his word if he be under a promise all is settled 2. Be then perswaded to seek and secure an interest of him Make him your hiding place he tells you of your danger and offers himself to be this to you Forsake all other and betake your selves to him in and through Christ and he will receive you live not at rest till you are able to put this title upon him with a claim of propriety never think your selves safe till under his wings let your danger drive you and his invitation allure you and all shall be well USE II. For Exhortation to the Children of God And there are two branches of it 1. Would you have God for an open hiding place at such a time See that all stands even between him and you though the title belongs to every believer yet he is not equally accessible by all his Children in a time of trouble for direction 1. If there be any sin standing out unrepented of see to the making of the peace between him and you Make diligent search about it and count it not a light matter Consider 1. As long as there is any God will hide himself from you and then how will you find your hiding place he sometimes withdraws from his when trouble is on them and though they cannot do without him yet they cannot tell where to find him was it not so with the Spouse Cant. 5. And what a moan doth he make about this Job 23. 8 9. Such a thing will distress you 2. And your sins will stand between you and him to discourage you Sin unrepented of when God sets home on the Conscience will be very terrible and if he be also withdrawn what fears will it excite in you your hearts will misgive and Satan will thrust in hard You will certainly be at a woful loss till you have by a soaking repentance made up the breach 2. Is all right betwen God and you Be very careful to keep your selves from all sin by which any breach may be made between you and him Let the remembrance of former things and the distress of them put you on the greater caution See that if the floods must come they find you walking in your integrity and keeping clear from your iniquity and then you will be happy 2. Be sure when floods come to make him alone your hiding place Say as Psal 62. 5 6. Consider 1. There is safety no where else If you leave your rock you will find nothing else to be that to you which that will certainly be if you rely on it 2. With him you shall be in safety If he be your fortress all the floods and storms that can beat upon you will not be able to harm you you may bid defiance to all that earth and hell can do to you Psal 125. 1. They that trust in the Lord shall be as Mount Zion which cannot be removed For this end 1. Renounce all affiance elsewhere There is a subordination of causes and God forbids us not but enjoyns us to be found in the use of means but we must refuse to place our trust in them when we use them as means they help us to our refuge but when we trust in them they are our refuge and God is rejected Beware then of this 2. Resolve and practice against all preposterous causes When tempests arise fear solicits us to do some unworthy thing but this will be to put God
He that shall observe the frame and carriage of many that live under the Gospel will have reason to reflect Some cannot endure to be told of their sins and fret under Gods afflicting hand and more who are from time to time told of their evil ways and do hold on in their course besides the scoffs that are sometimes thrown at such as rebuke them And how little reformation have all Gods Judgements wrought among us and yet how secure are such They can sin and wipe their mouths these impose on their own Souls they have not deceived God but themselves beware of this delusion USE II. For Exhortation to all that live under the means of Repentance to beware to themselves Take heed that you be not like the horse and mule do not carry it contumaciously toward God anâ— let me urge this Exhortation and that 1. To Unregenerate Sinners do you Consider 1. It is rich mercy that God will use any means wiâ—â— you though never so severe to bring you to Repentancâ— Without this there is no escaping his wrath it â—â— the one way for your deliverance and whateveâ— it cost you it will be your happiness so to escapâ— If God lay you under â—orest terrours and make hâ—â— sharpest arrows stick in you yet if he give you Repentance and Remission you are happy for ever and he offers you by these means and this is unspeakable kindness 2. It is joy and happiness which this Repentance leads to There is bitterness in it shame sorrow mourning severity cutting off right hands c. But all this is to bring you into the favour of God settle your peace with him and promove your blessedness and who would not undergo this for such an advantage Psal 126. 5. 3. If you remain obstinate you will certainly perish You are upon probation for eternal state and as you carry your selves so it will be determined if you yield not to God and come over there is nothing but destruction abides you Isa 1. 19 20. 2. To the Children of God who are under any falls and God is using means to recover you take this advice Consider 1. God is specially dishonoured by your falls The Sins of his Children give greatest occasion of the blasâ—heming of his Name if you fall and wound your profession you open the mouths of the ungodly and you sin against more of Gods goodness and singular kindness than others 2. You can in no other way glorify God in this caseâ— â—f you do not stoop and take shame to your selves â—ou cannot recover the dishonour you have done â—im by your fall there is no other way to rise â—nd therefore till it come to this you do but walâ—w in your filth 3. It is Gods singular love to you that he useth these means with you for your recovery It is the fruit of his everlasting love and in it he pursues that promise Psal 89. 30. c. 4. And he will bring you to this at last You shall stoop before he hath done with you and for unregenerate Sinners if they be contumacious he may leave them but as to his Children he will restore them and he will do it in this way and if these means will not do he will find those that shall For direction in general 1. Be sensible of your natural hardness and obstinacy See and feel that there is this cursed nature in you which resolutely withstands all good opposeth all the means of Grace Rom. 7. 15. c. 2. Take heed of hearkning to carnal reasonings These will stir up our pride tell us it will be a reproach to us or very irksome and troublesome obstruct our present delights and a thousand pleas it will make 3. Interpret all the means that God useth to be his kindness Though they seem never so harsh yet take no prejudice at them but believe that it is good for you that he so deals with you that if he had let you alone and suffered you to go on you had perished see his good will in reproofs warnings stroaks of Providence if we could but be reconciled to Gods dealings it would meekenâ— our spirits into a gentle and pliable frame 4 Beg of God to subdue your contumacy See thâ— it is beyond your power to get the conquest oâ—â— it and carry it to him who is able to cure yoâ— it to mortify it to surprize and demolish strong holds of sin and bring down your towring imaginations and make you to ly at his foot as he did Saul when in the madness of his fury against Christ and his cause Act. 9. begin 5. Now accept of all his rebukes and chastizements Lay your selves down under them say here am I lit him do his pleasure murmure not but be dumb and keep your mouths shut as he Psal 39. 9. Thus wait upon him and without doubt you shall experience the happy fruit of it when he shall Seal up his love to you in pardoning your sins and restoring to you the joys of his Salvation Untractableness under means a note of drutishness DOCTRINE II. UNtractableness under the means is a note of great brutishness and want of understanding Such are here compared with the horse and mule which in order to their breaking must be treated after a sensible manner and the reason of it is rendered because they have no understanding q. d. if they had they would not need to be thus treated What this untractableness is hath been handled under the former Doctrine the brutishness and unreasonableness of it now comes under consideration That the reason why men refuse Gods instructions is because they are unreasonable and act like bruits is asserted in the word of God on this account it is that wicked men are there branded with the title of Fools for sin is the worst folly they then that will not part with it are egregious fools God chargeth his people because resractory for being sottish and void of understanding Jer. 4. 22. Compares them to a mad horse in a fight Chap. 8. 6 The wise man puts the Horse and Aâ—s and Fool together Prov 26. 3. Yea they are represented as worse then meer sensitive Creatures Isa 1. 3. Jer. 8. 7. That which lieth before us is to enquire after the ground or evidence of this Ungodly men think themselves most rational to be more prudent for themselves than the Children of God Here then these things may be offered for Demonstration 1. That mans obedience to and service of God is a reasonable service Rom. 12. 1. Not only is there nothing in it unreasonable but that which hath the highest reason in it for 1. It is according to right reason that God hath authority to command and that man owes him subjection On the supposition of God and a Creature this conclusion will necessâ—â—ily follow If we suppose a God we must confess him to be the Creatures maker that it owes its being and preservation to him whatsoever it is or hath
these are inâ—â—â—gated by reason and election How-often therefore are men called upon to Consider Psal 119 59. 39. 3. Isa 1. 3. 3. That which renders this Service pleasing to Gâ—â— is when it is done with cordial love to him and â—â—wayes Though God requireth an outward service and the neglect of it discovers our disobedience to him for if our heart were right it would prompt us to our duty yet this alone will not satisfy him as he knows the heart so he requires it Prov. â—â— 26. Outward services that proceed not from 〈◊〉 principle are Hypocritical hence that complaint Psal 78. 37. Ezek. 33. 31. Now obedience is therefore called love Gal. 5. 6. 2 Tim. 1. 13. Hence loving God and keeping of his Commandments 〈◊〉 an infeparable connexion Exod. 20. 6. And indeeâ— love is the closing Affection which carrieth us 〈◊〉 our object and uniteth us with it it saith that 〈◊〉 conceive an infinite amiableness and desirableâ—â—â— in him and his service and therefore we serve 〈◊〉 with delight 4. That men may be driven to this external serâ—â— by a principle of fear There is a two fold 〈◊〉 mentioned in the word of God one proceeds 〈◊〉 the Spirit of Adoption the other from a spirit of â—â—dage the former of these is a filial fear and â—â—â—perly belongs to the Children of God and is essential to new obedience that all Religion frequently called by it and it is proper to that 〈◊〉 we owe to God in as much as he is infinitely love us and the genuine love of an inferiour to superiour involves a fear in it viz. a reverential respect which makes us keep our distance and to be very cautious of doing ought that may displease thus Jacob called God the fear of his father 〈◊〉 Gen. 31. 53. The other fear ariseth from a â—â—â—vile Spirit under which all men in their natural 〈◊〉 are in bondage and though the Children of men do generally suppress it yet God when he â—â—â—aseth toucheth the Conscience and awakens it and then terrours sieze it and the man is horribly 〈◊〉 of the wrath of God And because in this â—â—â—viction he is made to know that his sins have â—â—â—sed him to this wrath and assured him that 〈◊〉 live in them they will bring him to destructiâ—â— it rouseth him up and sets him on doing duty and abstaining from sin but he doth not do this because he loveth obedience and hateth sin but â—â—â—â—use his Conscience terrifieth him he dareth â—â— no otherwise and how many such instances are 〈◊〉 Scripture Hence that remark Psal 78. 34. 5. That Unregenerate and carnal Professors have 〈◊〉 of this love in them and are therefore acted by 〈◊〉 fear To love God and to make a free choise 〈◊〉 his service is a fruit of special saving Grace 〈◊〉 found in none but the Regenerate There is a 〈◊〉 love which men are sometimes for a fit stiâ—â—â—ated by viz. When God hath remarkably devered them from some great trouble they are for while affected with it and very zealous but it is soon over and they grow cold or they Idoliâ—â— the mercy and forget the author but this fear â—â— the root of the carnal mans Obedience Isa 33 â—â— Most Hypocrites have an â—wakened Conscience and a legal spirit attending it which drives theâ— to duty as a drudgery and keeps them to it as â—â— severe master Conscience tells the man there â—â— hell and damnation or there are terrible Juâ—â—â—ments c. and thus like a dog he dares not 〈◊〉 upon the thing that he would â—ain be at lest â—â— should be beaten for it And indeed by this 〈◊〉 God holds the command of mens Consciences and by it he in a great measure governeth the world and restrains the unruly lusts of men from breâ—â—ing forth into that height of exorbitancy which otherwise they would soon rush into iâ— left withâ—â—â— any bridle upon them whose heart is set in them to â—â— evil and would carry them to the height that the greatest monsters of men ever arrived at 6. That there is a mixture of these in Gods 〈◊〉 Children and their love is not always so powerful 〈◊〉 so they are sometimes exposed to this fear What â—â— remarked in 1 Joh. 4 18. is not accomplished â—â— this life perfect love casteth out fear The 〈◊〉 have sinful corruption remaining in them thâ—â— sometimes so prevalent that it suppresseth the â—â—gorous exercise of Grace and they are led captive â—â— the law in their members and as God makes use â—â— the Spirit of bondage in the Conversion of his â—â—lect so sometimes he awakens it in believers whâ—â— they grow remiss in their obedience for thougâ— they do not receive it again yet it not being whoâ—â— taken away it is sometimes roused in them They â—â—ve a rooted love of God but the exercise is â—â—â—ped by sinful temptations and God terrifies â—â—em and makes his judgments to amaze them Psal 119 120. Job 31 23. How often doth David â—â—â—â—lain of terrours that affright him of arroâ—◠〈◊〉 stick in him and drink up his spirits But there â—â—â—â—â—erence between that in the Children of God 〈◊〉 in unregenerate men in these they proceed â—â— further rise no higher whereas in those they 〈◊〉 to awaken their love again and revive their 〈◊〉 these fears help forward their Repentance 〈◊〉 This fear hath a force in it and will carry men â—â— forther than it drives them There is a vast disâ—â—nce between the motives that arise from this 〈◊〉 and those that proceed from love There is â—â—eet attractive in love because it naturally craâ—â—â— union with its object which carrieth it forth 〈◊〉 great spontaneity Love would always be 〈◊〉 and please it s beloved Whereas there is more of compulsion in fear though it also works 〈◊〉 the man and puts him on a choise yet it is not â—â—â—olute but hypothetical In a word love seeth an â—â—â—â—ableness a desirableness in the Service of God 〈◊〉 it is in it self good and pleasant and preferaâ—â—â—â— Psal 19. 10. Whereas fear alone doth not take â—â—ay that natural aversness that is in us to obeâ—â—â—nce it alters not our false principles but we still 〈◊〉 good evil only it makes us apprehend the danâ—â—â— arising from the threatning which we count â—â—reasonable but because we cannot otherwise avoid the threatned misery we chuse rather to abstain from such sins and practice such duties thaâ— suffer what is denounced Hence it is an unâ—â—â—ling willingness that is produced our obediencâ—â—â— like the service of a slave who must do what he â—â— bidden but it is a burden to him Mal. 1. 13. 8. That severe providences are used by God to quicâ—â—â—â—â— this fear in men As the promises are of use to â—â—cite love so the threatnings to stir up fear 〈◊〉 the hardness of mens hearts maketh them to â—â—â—pise threatnings God therefore executeth thâ—◠〈◊〉 so to make men afraid Now to these belong 〈◊〉 awful judgments which men in this life are exâ—â—â—â—â—ed to
then there is a peculiar love which he bears to his chosen which never had beginning Jer. 31. 3. And shall never cease Joh. 13. 1. And thus no mercy is common to a believer but all that he enjoys proceeds from that fountain of love which hath designed his Salvation and causeth all to work for good to him Rom. 8. 28 Whereas all that wicked men enjoy works to their hurt Psal 92. 6. This then is the mercy that compasseth the true believer viz That love of God whereby pitying them in their miserable state which sin had brought them into he doth freely and for his own name sake bestow grace and glory on them and all that is good Psal 84 11. 103 17. So that all the providences that befall them in their way as well as the glory they are brought to in the end of it belong to this mercy and a Child of God may read love in every passage he meets withal whatsoever the outward face of it may be 2 In what respect it compasseth them A. Mercy is here compared either to a Watch that are continually walking the rounds so taking all care for the security of the place they are charged with or to a Guard allowed unto a Prince who are to stand round him to keep off all that would attempt against him Mercy then compasseth them about in preventing all that would hinder them from and supplying of them with all that is needful to bring them to Glory Mercy lies about the believer he is entrenched in mercy it gives him all security But for a more particular account of this affair let these things be observed 1. That there is an eternal life to which God hath appointed them That God hath Ordained some of miserable men to everlasting glory is of Revelation Now though who these are be a secret till he makes it known yet he always lays a foundation for the discovery of it in those whom he makes believers inasmuch as this faith hath the assured promise of life made to it Joh. 3. 36. All that believe are in a state of Salvation and so far as they know themselves to be such they may conclude this concerning themselves 2. There is a way in which they are to be brought to the Enjoyment of this life This life is considered as an end 1 Pet. 1. 9. There is then a medium by which we are to come to the obtaining of it Though there be a certain connexion between Eâ—ion and Glorification yet there are several links between them by which they are so connected The Word of God is frequent in speaking of the way of life and salvation and we have an account of it Rom. 8. 29 30. This life is first inchoated when we are Regenerated and consummated when Grace is perfected when our race is run and our warfare accomplished We are first entituled to it in Vocation made meet for it in progressive Sanctification and at length possessed of it 3. The bottom design of this mercy is to conduct them to it The special Mercy of God applies it self to the Elect either before faith in making them believers and hither belongs all that is done for them by God till such time as they are Effectually called but I pass this Or after they are united to Christ by faith to which are to be reckoned all those things that are done for the making them ready for and bringing them into the Kingdom of Glory that being the Inheritance of which they are made heirs by Adoption Heb. 2. 10. Hence all the effects of Providence are to be judged of by the respect they bear to this and their operation to bring it about 4. There are many things which they meet with in their way which would hinder their obtaining this life against all of which this mercy secures them Believers are to travel to heaven through an evil world where they will encounter much opposition many seek their hurt there is corruption within lusting against the spirit Gal. 5. 17. Satan a buisy Enemy always contriving and attempting their harm 1 Pet. 5. 8. Many snares allurements discouragements afrightments which hazard them Now the mercy of God compasseth them about to defend them from all these and powerfully to preserve them to Salvation and thus it doth 1. By watching over them continually That is the encomium of Israels Keeper that he slumbers not nor sleeps Psal 121. 4. What is the priviledge in this regard of the Church in general belongs to every true member of it Isa 27. 2 3. They have not skill enough to discern all the dangers which they ly open to but the all seeing God both caâ— and doth they can be in no danger but he knows of it and concerns himself with it Psal 142. 〈◊〉 2. By preventing of the mischief designed against them He doth not look on as an idle spectator but therefore observes that he may safeguard them for he is their Keeper and hath undertaken their protection When therefore he seeth any thing plotted against them for their harm he defeats it powerfully he breaks the snares dasheth in pieces all the contrivances that are laid against them hence that challenge Isa 8. 9 10. Associate your selves c. And the people of God have reason to sing as the Church Psal 129. begin Had not the Lord been on our side c. 3. By limiting of them God for holy ends will sometimes suffer his people to be assaulted they shall meet with temptations be vexed by them and their hearts may be cast down and disquieted through unbelief be ready to think that God hath forgotten them but it is a mistake if he had not a praise to gain by them he would not so suffer them and he sets bounds to them that they shall do no more Psal 76. 10. The wrath of man shall praise thee c. And this is true of every other thing that may threaten to hurt them 4. By governing the event of them He ever intends the permission of them for good though the instruments purpose harm by them though he suffers the thing yet he orders the issue of it that instead of harming them it shall do them a kindness The Enemies of Gods people designed nothing less than their ruine but God saith By this shall the Iniquity of Jacob be purged c. Isa 27. 9. That which was intended to overturn shall only try their faith and make it the more illustrious advantageous to them 1 Pet. 1. 6 7. 5. There are many things needful to help them to glory which this mercy takes care to supply them with The believer depends on it in every step and it fails him not for 1. It provides for them all that is needful both for Soul and Body Both are concerned in glorifying God and working out their own salvation and mercy takes care of both the promise grasps in both 1 Tim. 4. 8. Hence that Psal 34 9 10. And
Redemption and Effectual Vocation is to engage us in Gods Service God indeed intends in it to bring us to Glory to be admired in us in our eternal salvation but in order to this he will be honoured by us in our newness of life and our sanctification in soul spirit and body This Christ had an eye at in his work of Redemption Tit. 2. 14. 1 Pet. 1. 18. This also is aimed at in our Vocation Psal 22. 30. 1 Thes 4. 3 7. 1 Pet. 1. 15. 7. The salvation that is secured to us in our Justification cannot otherwise be enjoyed There is a way in which we must come by it and that can be no other but the way of uprightness for 1. It would else be to the dishonour of God He glorifyeth his Grace in the salvation of Sinnersâ— but he would dishonour his Holiness by saving them in their sins whereas he is of purer eyes c. Hab. 1. 13. Christ's errand therefore was to save his people from their sins Mat. 1. 21. In which God vindicates his Holiness 2 Nor can we in any other way be capable Subjects of this salvation The glory to be revealed in us is such as would not content or satisfy us if we remained under the dominion of a corrupt heart This Uprightness is the beginning toward that perfection which we are to be brought to and it reconcileth us to that Holiness which is in every part of our blessedness and in order to our being possessed of it and compleatly happifyed by it it shall be perfected it is therefore one Attribute of Righteous men in heaven Heb. 12. 23. Just men made perfect there can be no separation between these two The priviledge and duty of the Righteous Upright to rejoyce Conclu 3. IT is the priviledge and duty of all these to rejoyce It is their priviledge because God hath given them all grounds of it it is their duty because God requires it Every righteous one enjoys this priviledge and is under this obligation and to clear this up these things may be enquired 1. What is to be accounted a just ground of rejoycing A. Rejoycing is properly an expression or exercise of the Affection of joy Now joy is placed among the closing Affections deriving from love and may be described A delighting our selves in the enjoyment of an object wherein we find satisfaction If the object be loved the same love that carrieth desire after it till it be enjoyed will employ joy upon it when it hath gotten it Only we must observe that there is a twofold enjoyment to be conceived viz a man may in a sense be said to enjoy a thing in hope he doth so in actual fruition Hence there is a double joy the former viz. The joy of Hope ariseth on a confidence or security we have of the thing Now the apprehension of the excellency of the object affords a redundant joy to the unfailing certainty that we have of being in due time possessed of it and indeed this security is a present good when the perswasion is built upon undeceiving grounds and this joy serves to quicken the desire into a more vigorous prosecution of the means for obtaining the thing it self and then there is the joy of fruition when we take the comfort of the thing it self being possessed of it compared to the joy of harvest Psal 126. 5 6. This joy consummates and crowns the desires because now they are come to their rest Psal 116. 7. The reason of both these joys flows from the benefit we apprehend in the object the goodness suiâ—ableness sufficiency of it to answer our ends make us happy hence there is a proportion in the joy to our apprehension of the degree of the goodness and benefit in the thing that which we count the most largely happifying will draw forth the greatest rejoycing 2. Wherein all these appear to be priviledged with that which affords them matter and ground for it A. Let me here premise that Godly men have not all alike present occasion for exercising their joy nor the same persons at all times Many reasons might be assigned for this but I shall only in general observe that there are dark times with the Children of God as well as lightsome times of Gods hiding as well as of shedding his love abroad in their hearts humâ—ling as well as chearing Providences pass over them sometimes their sins break their bones and put them to pain sometimes the bridegroom is taken from them and there is to be a different carriage in such cases But yet there are those things that belong to every upright one which never fail and have abundant matter of joy in them 1. There are these things which at present they have in hand which surpasseth all that the world can mention or think of 1 Cor. 2. 9. The earnests and foreâ—asts of the glory to be revealed in them have so much sweetness as is sufficient to draw forth their joy Now their sins are pardoned and persons justified Rom. 5. 1. Now they are the Adopted Children of God 1 Joh. 3. 2. They have now a Father to care and provide for and defend them a Comforter to lead and conduct them an Advocate with the Father for them substantial Promises to live on a Convoy of Glorious Angels to attend on them in a word there is nothing good for them that shall be withheld from them Psal 34 9 10. 84. 11. 2. And there are greater things which they have in hope from which there results abundant occasion for their rejoycing We are told of such a joy Rom. 5. 2. And well may we rejoyce in it whether we consider the nature of the hope it is sure and cannot fail them an hope that will not make them ashamed ver 5. Being built on sure promises made by a God that cannot ly Tit. 1. 2. Heb. 6. 18 19. Or the things themselves which they have in this hope which are such as will make them perfectly and for ever blessed in the fruition of them Their names are written in heaven Luk 10. 20. They are registred in the Lambs book of life which admits of no blots they have a great reward reserved for them Mat. 5. 12. They are going to a glorious place and company where they are certain to arrive as surely as if there already Heb. 12. 23 c. Nor shall any prevent them Rom. 8. 35. c. And if this be not sufficient ground for rejoycing what can be thought to be so 3. How important a duty this is A. That it is not a thing indifferent will appear if we consider how frequently urgently the Spirit of God urgeth it in the Scriptures both of the Old New Testament He foresaw what temptations his people would meet with to discourage them in this duty and hath therefore laid in against them all so that there can be no just excuse for the omission it were endless to enumerate them how
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
that is in him or what he is to those whose God he is Be ever acquainting your selves with your object the more you know his name the more will you trust in him Psa 9. 10. And consequently the more will you rejoyce for it is the joy of faith Often look over the Inventory of your portion you will therein find enough to employ your joy to the utmost latitude of it 2. Carefully avoid every thing that will tend to obstruct this joy If God in Soveraignty hides himself you must submissively bear it but do you nothing that hath a moral tendency to hinder the exercise of this grace Here more especially 1. Take heed of carnal joy Nothing is more inimical to spiritual rejoycing you may think you obey the command by it but none breaks it more and so far as Gods Children give way to iâ— they debauch their hearts and make them unfit for this Duty as well may a Wife fit her self to joy in her Husbands company by revelling with an Adulterer as a Child of God dispose himself for spiritual joy by diverting himself with that which is carnal 2. Be sure rightly to subordinate your natural and civil joy This becomes either good or evil to the person according as it is used there is a delight in relations friends health plenty peace c. But there is a snare in it Vain men think this Justifies any thing every thing and thereby they dishonour God and wrong themselves If you exercise this joy with a carnal mind and after a vain manner it becomes sin here then is the danger watch against it and the only way to prevent it to acknowledge God in these comforts and get your hearts more delighted in his Service by them 3. Beware of darkning your evidence by any sin Your actual joy is helped or hindred by the degrees of the clearness of your evidences and for that there must be the witness of your own spirits and of the Spirit of God Rom. 8. 16. And sin if allowed will obstruct them it will becloud the evidence of your own spirits darkning the things themselves from which you are to argue and it will provoke the Spirit of God to â—â—â—hhold his witness and then you must needs be at a loss Psal 51. 4. Maintain your faith in an entire relian 〈…〉 on the Righteousness of Christ Keep close to 〈◊〉 if Satan can get you off from it and bring you to look to any other Righteousness to render you accepted with God unto Justification there are so many flaws in it that he will rout and disturb your joy but if you resolve to live on this it will bear you out being made yours by faith it will answer every objection and set you down satisfied 5. Maintain your uprightness I intend not only be sure to walk uprightly but stand up in the defence of it whatsoever accusations are charged against it Satan will object how can integrity consist with so much imperfection and men will charge you for hypocrites as Jobs friends did him but being assured of it resolve not to part with it till you dy 3. Fortifie this joy against all worldly sorrows The prevalency of these often corrode our spirits and impede our rejoycing in God and there are many occasions for them in Providence we ought therefore to be always laying in against it And here 1. See how light all outward afflictions are compared with that which you have to rejoyce in If we look upon them alone they will stir aggravating thoughts of them and the burden will grow heavy and begin to sink us but if we entertain thoughts of the bitterness of them with the consideration of what is secured to us in Christ it will outweigh them and shrink them up 2 Cor. 4. 16 17. 2. Believe that these also shall turn to your account That although they be not joyous but grievous yet they are profitable and will bring forth precious fruits Heb. 12. 11. They are bitter pills but they will purge out the malignity that is in you Isa 27. 9. And they are managed in that hand that will govern the operation and give them the assured good effect so that in the issue you will have cause to acknowledge Gods goodness and faithfulness in them Psal 119. 71 75. Believe this for the present and rejoyce in the assured hope of it 3. Get your hearts more and more weaned from the world Worldly sorrow is always occasioned by overmuch love of the world it is therefore best prevented by mortifying these Affections to it Col. 3. 2. It will certainly produce this effect and the way to this is love Christ better and you will love the world less 1. Joh. 2. 15. Get a clearer apprehension of the loveliness of Christ and that will disgrace all that is in the world and if you value these things little you will grieve little about them 4. Be much in the contemplation of unseen things i. e. The things that are not obvious to a carnal but only to a spiritual eye these indeed are the things and would we live more in the view of them it would prevent our being overwhelmed with the troubles of this life 2 Cor. 4. 18. 4. Improve sorrow for sin to establish your joy in the Lord. Godly sorrow is an enemy to no joy but that which is carnal it is a proper help to that which is spiritual Here then 1. Be often improving of the promises that are made to such There is a mourning that is made a qualification of those that are owners of blessedness Mat. 5 4. Which extends not to every mourning for there is that which is the beginning of sorrows but it must be understood only of that which is Godly hence the difference 2 Cor 7. 10. And we are told what Christ is anointed of his Father to do for them Isa 61. begin 2. Hence fortifie your Assurance by this And indeed the more of this sorrow is in you and the more you practice it the more strongly may you argue from it the foundation of our joy in God is that he is our God in the New-Covenant and whatsoever will give us a clearness in this conclusion must needs afford us the greatest motive to rejoycing and such is this Godly Sorrow Sin is ever most bitter to them to whom Christ is most precious and they are only true believers 1 Pet. 2. 7. 3. Now look over to the harvest Remember these showers are to prepare for it and bring forward and ripen all the fruits that they may be ready to be bound up in sheaves for the Children of God to carry with them and think how glorious this will be how joyful a day you are making ready for and let this so influence your thoughts and affections as to entertain a good opinion of every wet day which your spring is visited withal and how sweet will those tears be which will help to nourish Grace unto Glory
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