the account of their own righteousness meeting with such commendations of the practice of holiness they are much confirmed in their carnal confidence in such ways as these 1. Hence they think their own righteousness does draw the heart of God unto them they think that their holiness does attract the affection and good will of God unto them they imagine that their holiness does work them into Gods love that the beauty of their holiness does captivate the affections of God and their cries and carriages do work upon divine compassions and make God willing to bestow salvation upon them and indeed a self-righteous man doth attribute more to his own righteousness than a Saint does to the righteousness of Christ a godly man neither does nor ought to make the righteousness of Christ the foundation of Gods sove Christ has purchased the favour of God and reconciliation with him but he did not purchase the good will and love of God there was no need of purchasing that God could love sinners freely there was no possibility of purchasing that that was too great a thing to be 〈…〉 Christ procured the effects of Gods love but not the love it self Gods love was the cause of Christs coming not the effect thereof but the self-righteous man imagines a vertue in his own righteousness to draw the heart of God to him and engage the love of God. 2 Hence they think their own righteousness does make amends for their miscarriages that they have made are atonement for themselves for their former sins they think their repentance makes up that breach that sin had made and that out of a respect unto that God forgets what they have done amiss they imagine that there is a reconciling vertue in their reformations and good services that they satisfie God for what has been past And herein they attribute more to their own obedience than we ought to do to the active obedience of Christ Christs active obedience was not sufficient to satisfie for sin it purchased the blessings of the covenant but it did not deliver us from the curse active obedience to the Law has merit in it if it be perfect but it has not any satisfying vertue it is something of another kind that God requires for satisfaction the Law threatens death for sin Rom. 6.23 The wages of sin is death so that Christs active obedience could not satisfie for sins if he undertake to satisfie for sins he must bear the punishment of death 3. Hence they think that out of a respect to their own righteousness and upon the account therof God will bestow salvation upon them they think that this is that which interests them in all the good of the covenant their own prayers and reformations and affections and zeal in the cause of God is that which makes them heirs of glory and gives them a title to the eternal inheritance They look upon their own righteousness as the price of heaven and think they have done something to the earning of glory they are at work for God and look upon heaven to be their wages And herein they attribute that to their own righteousness that ought to be attributed unto the righteousness of Christ This was the very design of the active obedience of Christ to give us a claim to glory because we were very unworthy and could not fulfil the condition of the Law Jesus Christ undertook for us and has performed the righteousness of the Law and merited eternal life Rom. 6.23 The gift of God is eternal life through Jesus Christ our Lord. 3. Another temptation to make men depend upon their own righteousness and seek salvation in that way is the seeming excellency of their own righteousness there is a real excellency in true holiness it is the perfection of mans nature sin is a vile thing but holiness does advance and perfect mans nature holiness is the glory of man The Righteous is more excellent than his Neighbour the Righteous are called excellent ones Psal 16.3 and though all the righteousness of self-righteous men is but hppocrisie and therefore an abomination in Gods sight yet they themselves do imagine that there is an excellency in it and from hence they make it a ground of confidence imagining an excellency in it they think God is taken with it and that it is meritorious they do from the excellency of their carriage promise salvation to themselves And there is a four fold excellency which they are wont to take special notice of 1. The moral excellency of their carriage they count their carriage excellent because they live according to principles of honesty and sobriety and piety they are no Drunkards nor Oppressors not Railers nor Sabbath-breakers nor Swearers c. but they have a good conversation they do not live a prophane nor sensual life are not blemishing themselves by vicious courses they have an amiable lovely and justifiable carriage their outward carriages are according to principles of reason and religion their behaviour is equal and honourable they walk without blame the Pharisee was lifted up with that he was no Extortioner unjust person nor Adulterer the young man was taken with that that he had been moral from his youth Mat. 19 20. Paul speaks of that as a thing which men build much upon that as touching the righteousness of the Law they are blameless Phil. 3 6. 2. The religious affections that they feel working in their hearts Sometimes such men have great affections they have melting affections under the considerations of their sins and Gods mercies outward salvation the sufferings of Christ for sinners and the like they have a delight in Ordinances strong desires after Christ and holiness they have a zeal against the sins of the times and for the better party the Scripture is plentiful in instances of such affections in unconverted men as Saul the stony-ground hearers and others and they count these sincere and are highly taken with them they look upon these to be the very spirits of religion things which do greatly ingratiate them with God. They look upon these affections as blessed frame of heart these they think are the things that God does especially delight in they count these heavenly frames of heart they are much affected with their affections now they reckon they have a suitable frame of heart to spiritual things 3. The difficulties that they go through in serving of God which raises the price of their services and makes them more available they mind that they take a great deal of pains in serving God in reading and praying and taking spiritual opportunities they dont gratifie a slothful spirit but are laborious in religion and they hope God takes notice of that so they are at considerable expense they spend of their Estates in works of piety and charity and on that account value their duties highly so they are much in fasting and in that way afflict their bodies so they upon the account of Religion have displeased
only rules of external obedience but also of internal reaching after the glory of God labouring to do duties with an upright heart watchful against the secret motions of sin Act. 24.16 and herein do I exercise my self to have always a conscience void of offence towards God and towards man such persons as have pangs upon their hearts to walk in Gods ways and then leave off again are far from an holy life that is the spirit of a wicked man Psal 36.31 he hath left off to be wise and to do good none can be said to live an holy life but such as in a course are practising of the ways of God and it is thus where there is an inward principle of holiness tho' habitual holiness be not sufficient in order to the practise of holiness without divine assistance yet Gods ordinary manner is to assist all sorts of principles which he has put into his creatures and he has promised also special assistance unto grace so that they that have a principle of grace are walking in their ordinary course in the way of holiness Prov. 2.22 That thou mayst walk in the way of good men But though they that lead an holy life keep Gods commands in a course yet they are guilty of continual sinning against God the corruption that is in the heart of a Saint is making continual opposition unto holiness as for the external part of it many a man attends that that has not a spark of grace and there is a great deal in a Saint besides grace that helps him to observe the outward part of his duty pride covetousness slavish fear contribute much to that but there is abundance of opposition to the inward part of obedience faith love c. and though there be a course of holiness and time after time an exercise of grace yet it does not follow that the inward actings of grace are more frequent than the actings of corruption without question the case is far otherwise though grace through the special presence of God is getting forward yet there are in the heart of a Saint abundance more of the workings of pride then humility unbelief than faith earthliness than heavenly mindedness the best of the Saints have but a little strength Rev. 3.8 a Saint commits a multitude of sins every day and the actings of grace are few comparatively And besides this though he that leads an holy-life walks in Gods command in a course yet he may have some special fits of sinning as he that is wise may in a fit carry him self very foolishly so he that is godly may in a fit carry himself very sinfully a meek man may have a fit of passion as Moses had and the Father of the Faithful may have a fit of unbelief there are sometimes when godly men have strong pangs of corruption and sin does prevail not onely over grace but over conscience and respect unto their credit and every thing that stands as an impediment in the way of it corruption may overflow all its banks and for a turn a good man may carry himself very badly and some of the people of God have more of such distempered fits than others have and they do prevail to a greater height in some than in others but these are but fits the ordinary way of a Saint is a way of obedience 3. Where there is an holy life this course of walking in Gods commands is out of a gracious respect unto God there be thousands of actions that are materially good that are not formally so if they be done meerly from self-love they are not good it is necessary that they be done out of a gracious respect unto God. I rather chose so to express it then to say they must be done for the glory of God because there are some internal actings of grace wherein the soul has no end thus when God draws the heart to love him the man has no end thus when the Spirit of God makes a mans heart break for sin he has no design in it when a man sets himself to mourn for sin he has an end but when the heart is grieved for sin he cannot help it he has no design in that though he has a motive and he ever has a gracious respect unto God the glorious excellency of God has an influence upon his heart that are some duties that cannot be done but from a gracious respect unto God there are some holy actions that cannot be done but by a principle of grace as to believe in Jesus Christ to love God to hate sin another man that has not grace may imitate these but he can't do them what faith he has and love c. differs to-to genere from the faith and love that is in Saints these holy actions cannot be done but by a gracious respect unto God selvish considerations may have some influence into these as Gods love to us has some influence into our love to him but in these actions the soul is principally swayed by a gracious respect unto God Job 42.5 6. and such other acts of obedience as may be done meetly upon selvish considerations are done by him that lives an holy life principally upon spiritual considerations Mat. 10.42 yet in a subordinate way he does and may make use of selvish considerations and such as moral men are swayed by such considerations in their place are of weight God urges them in his Word as the examples of men the benefit of holiness the punishment of sin men must not condemn themselves because they have a respect unto such things in their obedience Heb. 1.7 22. From this way of Trial we may conclude three sorts of men to have no true Faith. 1. Such persons as live from time to time in disobedience unto God there be pretenders to faith that live an irreligious and carnal life if they live not in any sensual lusts yet are indulging themselves in other sins regardless of fanctifying the Sabbath neglecting prayer allow themselves in worldliness pride malice and the like James has given us the character of the faith of such men Jam. 2.26 Faith without works is dead the gospel is a doctrine according to godliness there is no more effectual means to purge away sin than faith in Jesus Christ 2 Tit 11.12 faith is an heart purifying grace Act. 15.9 those that believe Christ have salvation began in them here they are saved from the dominion of sin and therefore those men that do indulge themselves in any lust are destitute of faith whatever their pretences be whatever they tell of their comforts and discoveries they have but a shadow of faith if they had faith as a grain of mustard-seed those corruptions would be removed faith don't work by wantonness and malice and sensuality and worldliness but by love Gal. 5.6 such men dream they have faith can men believe in Christ and be servants unto Satan are men believers yet rebellious persons do men receive the grace
and reject the holiness of God do men take Christ for their Priest and the Devil for their King if faith were in mens hearts those lusts would never rest there faith would be purging of them out such unholy persons do not adorn the Gospel but are blemishes to the societies to which they do belong the Scripture gives us an account of the humility heavenly mindedness love self-denyal of believers and if these men be believers they are of another kind then the Scripture tells us of such men do turn the grace of God into wantonness as if Christ came into the world to procure them a liherty to sin without danger as if the gospel did countenance iniquity such men are not guilty of deceiving many others if the sinfulness of their wayes be known men may easily tell what their faith is and if they were not stark blind they could not deceive themselves but if they hope for heaven in this way they will surely be mistaken God threatens them with damnation 2 Pet. 3.7 they that continue ungodly will as certainly perish as if there were no gospel indeed such men are not fit to be saved they are not fit for the company that is in heaven for the comfort that is there nor for the employment that is there 2. Such persons as are observing Gods commands only under some pangs for a time they set themselves carefully to do their duty and make conscience of their duty and reform things that are amiss and afterwards they wither away again and from one neglect fall to another they grow bold to sin and careless of duty lie in the practise of evil they had a fit of religion but have lost it such men have no faith if men had faith they would continue in the practise of Gods will unbelief makes men depart from God Heb 3.12 Faith is a preservative from Apostacy Heb. 10.39 we are not of them that draw back unto perdition but of them that believe to the saving of the soul such men as have once been zealous in religion and now don't regard it or live in any way of disobedience have no true faith faith will not preserve men from falling but it will from falling away and from a course of disobedience 3. Such persons as do not walk in Gods commands out of a gracious respect unto him though they be exceeding diligent and conscienscious yet they are not acted from spiritual considerations they do not duties from a spirit of obedience and for the glory of God and from a true sence what a glorious God this is these men have no faith for they have no true holiness they have no faith for by faith men come to have a spiritual understanding of the glorious excellency of God and if they understood that they would serve him because he is such and hence those men that are acted by a principle of morality in their religion have no faith and those men that are acted only by an enlightned conscience have no faith many men are terrified and scared into religion out of a spirit of fear they reform and do duty but this is not real holiness an enlightened conscience is not sufficient to make a man produce any one holy action though men abound in duties of religion yet it be not from a right motive they have no faith for all their duties are but hypocrisie not onely when men make it their great end to get wealth and reputation but when they make it their great end to get peace of conscience deliverance from hell and the joyes of heaven if such things as these be the great things that have an influence into mens religion God will not accept of it saith makes men serve God from a spirit of love gal 5.6 Faith which worketh by love Before I pass this way of Trial I shall answer some doubts that may arise in the hearts of the people of God. Doubt 1. I fear whether I have any true holiness because I see such actings of corruption as seems inconsistent with holiness and love to God. Answer There may be such actings of corruption in a saint as are inconsistent with the actual love of God but men are often mistaken in thinking that sinful actings are not consistent with the habitual love of God many times a man sees such workings of grace as seems to him inconsistent with such sinful inclinations as afterwards he finds in his heart so 't is here but there is no act of sin the sin against the Holy Ghost excepted but is consistent with habitual grace whatever lust is in the heart it may be drawn into act notwithstanding the being of grace that grace that does not altogether destroy the disposition cannot altogether hinder the working of it there needs more than the being of grace to hinder the workings of the vilest corruptions Jonah 4.9 Doubt 2. I fear because in those conflicts that I have sin gets the upper-hand I set my self to carry patiently and yet am carried away with impatience and I set my self against such a temptation and yet am out-bid Answer They may be overcome in a particular skirmish that may overcome in the war a godly man is many times out-bid in his conflicts with corruption that argues the weakness not the total want of grace grace is sometimes under hatches corruption comes like a storm and bears down all before it corruption does not only out-bid conscience but grace too if a man throw a bawl right forward the strength of the bias carries it aside Doubt 3. I fear because I find a spirit in my self to seek my happiness in the world and to mourn for affliction as the greatest evil Answer Every one that has any worldly love and carnal sorrow has this spirit worldly love is not a loving of the world but a loving of it more than God so carnal sorrow is not a mourning for afflictions but a mourning for them as the greatest evil he that is under the power of worldliness has this spirit reigning in him but godly men so far as they are unregenerate and acted by a worldly spirit do prefer the World above God and make the world their God the spirit of worldliness is to idolize the world but notwithstanding this you may love God above the world and mourn for sin above any affliction though there be a spirit to prize the world above God yet there may be another spirit in you to prize God above all things and where there is any degree of true love to God there is a loving of God above all the unregenerate part loves other things more than God the regenerate loves God more than all other things Doubt 4. I fear because I commit such sins soon again as I have been mourning for Answer It is true that mourning for sin does mortifie sin and leave the heart more fortified against the temptation yet the same corruption is in the heart still and sometimes that
sort of men another to limit it and confine it to them it may be applied particularly to young ones yet that does not exclude the Antient to poor ones yet that does not exclude the wealthy to afflicted ones and that does not exclude men that are in prosperity unto the Jews but that does not exclude the Gentiles Rev. 22.22 Whoever will let him come and take the water of life freely Objection 8. I have not a work of Humiliation I am not brought wholly out of my self therefore I am not called Answer 1. Persons that are not humbled are called to come to Christ their next work indeed is not to come to Christ but to come out of themselves and so come to Christ to forsake all other confidences and build on Christ to throw away other hopes and flee to this hope that is set before them to throw away their crutches and lean upon Christ self-righteous persons are invited Rev. 3.17 18. they that said they were rich are invited to come to Christ for gold tried in the fire 2. If persons are so far humbled as to be willing to take Christ on his own terms that is enough there needs no humiliation before faith but upon this account that persons may be so shiftless that they may be willing to take Christ as a free gift of God men need so much that they may not make lies their refuge but may be prepared to take the free offer of the Gospel so much as is necessary in order to a dependance on Christ and free-grace is needful and no more Objection 9. How can the Righteousness of Christ make God love one I have no righteousness of my own to draw the heart of God to me and I don't see how the righteousness of Christ can procure the love of God for me Answer 1. The use of the righteousness of Christ is to answer the demands of the Law for you the Law laid an objection in the way of your salvation which must be removed before you could be saved the Law would not admit of your salvation without a compleat righteousness and the righteousness of Christ does remove this objection this is as much as the Law does demand as the condition of life the righteousness of Christ makes you an heir of blessedness according to the law this removes the guilt of sin this supplies your want of worthiness so that hereby fair way is made for your salvation without any injustice Rom. 3.26 there needs nothing more to make your salvation free from any legal exceptions 2. There is no need that the righteousness of Christ should procure the love of God for you men are troubling of themselves in vain when they are seeking a cause of Gods love out of himself Gods love is the first cause of mans salvation and has no dependance upon any thing it is impossible that any thing out of God should move God to love you and there is sufficiency of grace in God to love you tho' there be no external cause to move him God loves men freely Hos 14.4 he can have mercy upon you because he will the love that God has to the angels of heaven is not built upon their righteousness but is the foundation of their righteousness because they were elect angels therefore they continued holy angels and the love of God to Abraham and all his Saints does not depend upon their righteousness nor upon the Righteousness of Christ indeed the love of God was the reason why Christ was sent to work out righteonsness for us Joh. 4.10 he loved us and sent his Son to be the propitiation for our sins Objection 10 I have not the inward call of the Gospel how can it be said then that God calls me I have indeed an external call but God does not inwardly call me and I wait for that Answer It is the outward call of the Gospel that gives men their warrant to believe it is the written Word of God that bears us out in it and you must not expect any other warrant but that you must not expect any new revelations to warrant your coming to Christ 2 Pet. 1.19 we have also a more sure word of Prophesie the inward call is nothing else but the opening of the ear to hear the outward call the inward call is only that illumination of the mind wherby we see God calling of us in his word the assuring us of the truth of the Gospel the call of God in his Word is that that gives men their encouragement to come to Christ the Word of God is the ground of faith Psal 91.4 his Truth shall be thy shield and buckler the design of the inward call is only to clear up the outward call and satisfie the heart in that the outward call evidences mens safety in coming there is Gods testimony and that is an evidence beyond exception 1 Joh. 5.9 Gods call in his Word makes it your duty to believe but that it would not do if it did not give you a sufficient warrant to believe the inward call helps us to read and understand our warrant but it is the outward call that gives warrant to believe the outward call is the foundation of saith Acts 13.48 they glorified the Word of the Lord and believed God speaks his heart in the outward call men slight it and say it is but an outward call but the outward call is no delusion God speaks uprightly in the outward call there you may see the heart of God how ready he is to bestow salvation upon sinners and the outward call binds Gods faithfulness the outward call lays such a tye upon God as makes the condition of believers very safe Heb. 10.25 let us hold fast the profession of our faith without wavering for he is fatthful that promised Objection 11. I have an unwilling spirit to come to Christ and therefore I am not called for the call is only to them that will Rev 22.17 whosoever will let him take of the water of life freely Answer 1. When God says whoever will he does not limit the call to them that will the offer is general and therefore is made unto them that will not as well as unto them that will men that are unwilling ought to come mens duty does not depend upon their willingness to do it God commands those that are unwilling the generality of the Jews were not willing to come to Christ yet God required them to come Joh. 9.29 this is the work of God that ye believe on him whom he hath sent God makes conditional promises unto such and will punish such men for their not coming unto Christ it will be a poor excuse at the last day for men to say they were not willing out of their own mouth God will conde mn them 2 When God says whosoever will he does not require any antecedent willingness before their coming the meaning is not that men must first find themselves willing and so come
upon the rationalness of the Doctrine and these perswasions may work some considerable effects on their hearts but those are some that have a thorow conviction of it whose hearts are truly satisfied in the truth of it This is Evident 1. Because they do believe this the Doctrine of the Gospel is believed by many Acts 15.7 That the Gentiles by my mouth should hear the word of the Gospel and believe there be some that do receive the testimony of Christ John 3.33 and by Faith entertain the Doctrine of Salvation by his sufferings tho they be but few comparatively Isai 53.1 and therefore they are assured of it for that knowledg which we have of things by Faith in God is certain that knowledg which we have of things by our believing the testimony of man is fallible and it leaves room for doubtings but the knowledg that we have of things by our believing the testimony of God is certain and as abundantly satisfying to the heart as that which we have by the seeing of the eye or by demonstration the knowledg that we have by Faith is a knowledg at second hand but God gives us sufficient assurance that it is he that speaks and that his testimony is true therefore when men do believe they are said to be perswaded Heb. 11.13 They saw the promises afar off and were perswaded of them so they are said to know surely John 17.8 they have known surely that I came out from thee and they have believed that thou didst send me So they are said to be sure John 6 69. We believe and are sure that thou art the Christ 2. Because they believe on Christ and venture their souls upon him 1 Tim. 3.16 Believed on in the World 1 John 5.13 I have written to you that believe on the Son of God and this is the effect of their assurance that it is safe appearing in Christs righteousness if they were not convinced of that no Arguments would perswade them to venture upon Christ when men come to Christ they come under that conviction that it is safe coming unto him the Gospel works effectually in them that believe 1 Thess 2.13 every one that comes to Christ hath the witness in himself 1 Joh. 5.10 this makes them come with boldness unto Christ tho there be many others that are afraid to come if they were not afraid of the truth of the Gospel they would be afraid to come too they would not dare to cast themselves on Christ before they were convinced they withstood all Arguments that could be used with them they had their answers ready and their excuses at hand they had an unperswadable spirit somewhat to turn off all that could be said and the reason that now they venture themselves on Christ is not any self-excellency for they come to him when they are at worst when they see the plague of their own hearts but is it because they are convinced of the safety that is in Christ to them that believe Christ is precious 1 Pet. 2.7 3. Because they have comfortable and gracious hopes of glory there be many flattering hopes of blessedness that ungodly men do entertain that depend upon their vain conceits but the people of God have a gracious hope of glory and the hopes of the people of God do principally depend on the conviction of these two things 1. That there is safety in Christs righteousness and then that they have an interest in it have received it their Faith of dependance arises from the conviction of the first but their hope arises from both together 't is true that their hopes do rise from the belief of other promises of glory together with a sight of the qualifications in the mselves that are mentioned in those promises thus Saints have hope from those promises that are made to those that love God that mortifie sin that love the Saints that are patient under afflictions c. yet the fundamental promise of the Gospel is that which is made to believing in Christ and the hopes of christians do principally arise from the conviction of Christs righteousness together with our interest therein 1 Pet. 1 8. Believing ye rejoyce with joy unspeakable and full of glory Rom. 15.13 The God of hope fill you with joy and peace in believing 2. This conviction is not the fruit of mens natural reason natural reason tho advantaged with external revelation cannot satisfie the heart that it is safe to appear in the righteousness of Christ natural reason may work some conviction of this truth and discover so much of it that a man may come to look upon it very rational and probable but it cannot discover the certainty of it flesh and blood can't reveal that natural reason may make such a discovery of this truth that they may be urged in conscience to believe in Christ and condemned in conscience for not believing in him that they may think those happy that do believe in him that they judg those grosly erroneous that do decy this Doctrine but yet it will not give such a conviction as can assure the soul that it is so indeed men are apt to think that they are satisfied that there is safety in relying on the righteousness of Christ only they question whether God does call them as the case is circumstanced with them to rely upon him but they delude themselves mans reason does not discover the certainty of this truth by all the helps that the world does afford yea though they do partake of some inward common illumination the nature of man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2.14 There is a twofold defect in natural reason that hinders men from receiving of this Truth 1. Natural reason cannot apprehend that God can find in his heart to save sinners on the account of Christs righteousness when men come to be enlightned and have a sence of the guilt of sin and wrath of God it will not enter into them that God can be free to forgive them and save them on the account of Christs blood they are strangers unto the merciful nature of God and hence are seeking to get some worthiness of their own to pacifie God with and can't conceive that God is willing to pardon them who are so unworthy except they were somwhat better they think they must have something to commend them to God they think it would be madness for them as bad as they are to venture on Christs bloud 1 Cor. 1.18 the preaching of the cross is to them that perish foolishness they have strange and low thoughts of the mercy of God Isa 55.8 2. Natural reason will not make men believe Gods testimony natural reason will not beget saith natural men are in Scripture described to be unbelievers John 5 46. natural reason will not lay weight on the testimony of God no man will
failings sometimes when they hear the threatnings of the Word sometimes when it is a time of mortality so when they are ill and under apprehension that dying time is come and when in this fright they betake themselves to their own righteousness as their strong-hold a godly man makes his uprightness an argument to hope the self-righteous man makes his duties the foundation of his faith in a stormy time he gets under them for shelter instead of getting under the shadow of Christ he flies to his own duties they are his castle wherin he fortifies himself against fear they are his harbour where he casts anchor from thence he takes his great encouragement This was Pauls sheet-anchor before his conversion that he was touching the righteousness of the law blameless Phil. 3.6 the self-righteous man comforts up his heart with this that surely God will have some respect unto his pains his affections his charity his strict walking this is his fort that he retires unto in time of danger he has not been so bad as other men and he hopes God will not deal in rigour with him he thinks that his duties do lay some engagements upon the love of God and compassion he hopes his prayers and tears have some constraining efficacy upon the compassionate heart of God. Sometimes he thinks that his duties lay some bonds upon the justice of God he thinks it equal that he should be spared and that it would be extream rigour for God to cast him off at last when he has done so much for him Sometimes he thinks his duties have laid a tye upon the faithfulness of God God has made promises to them that seek and he claims an interest in them he makes his duties the slay of his soul and when conscience is pursuing of him he takes sanctuary here 3. Such men take their encouragement from their frames and duties to come to Christ many self-righteous men do draw comfort from Christ and they think they have their dependance on Christ count themselves believers but the comfort they draw from Christ is at the second hand their encouragement takes its first rise from some excellency in themselves They would not dare to trust in Christ but under such considerations as these that they are reformed not so bad as other men have love to Christ are sorrowful for their sins have a good affection to Ordinances and the people of God such considerations do embolden them to come to Christ he thinks if he were so bad and so bad Christ would not accept of him but it being otherwise with him he thinks he may venture he desires to be better with all his heart and so hopes that it is not presumption for him to come to Christ finding such frames in his own heart he thinks that Christ does mean him in the invitations of the Gospel so he makes his own duties a step towards Christ he makes his own gracious frames a preparation to his coming to Christ He dresses up himself in his own righteousness and when he has made himself as comely as he can adventures to cast himself upon Christ he imagines something in himself why God should bestow the righteousness of Christ rather upon him than upon another whereas a Saint comes to Christ meerly upon Gospel encouragements from the grace and faithfulness of God and righteousness of Christ Isa 45.24 Surely shall one say in the Lord Jehovah have I righteousness and strength 4. Such persons labour after some goodness to prepare them for Christ They are striying after some in order to their closing with Christ when they are invited to come to Christ for salvation they excuse themselves and think they are not good enough yet to come to Christ they think it would be presumption to come with such hearts as they have they think no body ever came to Christ that had such hearts but they think if they were better they might come and so they are labouring after some self-excellency in order to their closing with Christ they are purifying themselves and garnishing themselves that they may be fit to come to Christ they think if their hearts were more broken they might come if they had more love to Christ if they did see the real evil of sin and so they make it their business to get these qualifications they don't count it their next work to believe but think they must get some other self-excellency in order to believing so they make it their present work to mend their own heart and sometimes they think they get a little forward and then they go backward just like a man that undertakes to empty a fountain which fills as fast as he empties or like one that attempts to fetch a dead body to life he chafes it and it grows warmer but is as far from life as ever so those men are striving against their duliness hardness they tug with their own hearts to make them better for he thinks he must be better before he believes in Christ whereas a Saint when he finds his heart bad comes to Christ to make it better 5. They are discontented if they be not accepted because of their duties if God don't comfort them but they are held under terrors they wonder what the matter is and so likewise when God crosses them in his providences and follow them with afflictions their hearts are discontented they are heavy and displeased they think it strange that their duties are no more regarded that they should do so much and be requited so they lay hard dealing to Gods charge think it is not equal they are ready to look upon it to be a piece of cruelty that God dont help them when they have done so much for him especially if God comforts others that have not been so long in a way of Religion they find peace and communion with God this makes the heart swell men can't bear it that others should have mercy and they not a their services make them very discontented under Gods healing towards them Isai 58.3 Wherefore have we fasted say they and thou seest not wherefore have we afflicted our souls and thou takest no knowledg 2. Let us consider what righteousness such men may attain unto that seek salvation by their own righteousness and there is no doubt but such men may go a great way in Religion some attain one measure and others another but they may go far though they fall greatly short of what the least saints do attain yet they are capable of attaining a great deal they may attain so much as to exceed what many saints do attain as to the external part of Religion they may make a glorious shew so as to gain the approbation and applause of the people of God Take it under these three Heads 1. They may attain to as much as any Saint as to the external part of Religion all the external acts of holiness may be done by him that has no principle of
holiness the external acts of grace may be so imitated that no man can discern the difference though ordinarily the conversation of the saints be better than the conversation of other men yet others may attend the external part of godliness as much as any saint for 't is not grace that gives men power to do that which is externally good nature gives men the power to do the action and grace gives men power to do it in a right manner and for a right end and the corruption in natural men be strong to hinder them from the external acts of Religion yet that may be over-ruled natural men have a power to do the external duty and they may have a will too through some over-ruling consideration Paul tho a Pharisee may have a blameless conversation tho Vrith was not a faithful Priest yet he was a faithful Witness Isai 8.4 many a natural man is of chast conversation temperate in the use of meat and drink just in his dealings with men charitable to the poor strict in observing of the Sabbath he may be greatly instrumental in promoting the publick good abound in Fasting and Prayer fall in with the better party take much pains for the conversion of others yea the Apostle intimates that a man may give all his goods to feed the poor and his body to be burned and not have charity 1 Cor. 13.3 an opinion of merit is sufficient to make many men give all they have to the poor and men may suffer death in the cause of God that have no grace either from sturdiness of spirit some are men of high spirits and count it a disgrace to them to yield they scorn that others should get the day of them they will not disparage themselves nor humor their enemies so as to yield to them or from confidence of their salvation lotting upon it that if they dye in such a cause they shall surely go to heaven 2. They may attain unto great religious frames many carnal men have had very strong pangs of affection their hearts may overflow in a religious way many that have no principle of grace have had great impressions on their hearts from the Word of God the hearts of natural men have been considerably engaged in the wayes of God the Gallatians many of whom Paul was afraid of were formerly greatly affected with the Gospel Gal. 4.15 he that was not prepared to go thorow sufferings tells Christ in a pang he will follow him whither soever he goes Luk. 9.57 58. Saul has a great pang because God had wrought salvation in Israel 1 Sam 11.13 they sang Gods praise that soon forgat his works Ps 106.12 13. men may receive the word with joy yet not hold out in a day of persecution Mat. 13.21 men may bewail their miscarriages tho their hearts be not mended 1 Sam. 26.21 men may delight in Religion that are not sincere in it Job 27.9 10. men may abominate some sins though none be mortified 1 Chron. 21.6 the Kings word was abominable unto Joab men may be full of zeal that are strangers unto Christ Phil. 3.6 these pangs and religious frames are nothing else but the various workings of an enlightned conscience and self-self-love some men are enlightned to see their danger in a way of sin and the hopes of blessedness in a way of returning to God God puts a light into the mind whereby men come to see their present danger and hell and eternity and wrath seem real things unto them and after a while God gives many of them some special encouragements of the possibility of salvation natural men are sometimes under a common conviction of the glory of God a natural man is capable of some discoveries that way and these convictions work upon that natural principle of self-love and hence arise that fear joy hope thankfulness that many natural men do experience all those religious frames and dispositions that are in natural men are nothing else but the various shapings of self-love the same principle of self-love which made them before to follow the World and their pleasures does after conviction make them seek after holiness Christ and salvation 3. They may continue in the practice of Religion all their dayes tho many times they do not but fall away sometimes to Heresie sometimes to Prophaness and ordinarily if they live long they grow sapless and unsavoury so as to have little relish of Religion upon their hearts and generally those taâ—ls which they have had of the good Word of God are lost after a while so as to have no enlivening impression on the heart these affections which sometime were in them wither away yet without question many of them do continue in the practice of Religion as long as they live if they may continue in the practice of Religion one year why not seven why not twenty why not as long as they live love of credit a compliance with the custom of the place where they live the workings of natural conscience may have such an influence upon them as to make them continue in the practise of Religion Christ indeed sayes of some that they believe for a time and in time of temptation fall away Luk. 8.13 but his meaning is that it is commonly so but experience shews that a temporary Faith may live under persecution all false Faith indeed may be called temporary because it is subject to perish in time it is not built upon such a foundation as to make it stand against all temptations true Faith is built upon firm foundations the power mercy and faithfulness of God and the perfect righteousness of Jesus Christ and in these things there is a bottom for Faith in the dismallest times that may come here is that which will answer all temptations 2 Thess 2.16 but a false Faith is built upon failing foundations the goodness of his frames mistakes about the love of God and hence his faith may fail though I know no condition that a false heart can be brought into except one wherein he may not continue to believe he may continue to believe under great afflictions from the hand of God under great persecutions from men in a dying day indeed if God do discover to him what an heart he has and shew him the plague of that his false Faith will die away for the foundation of it sc an opinion of his own goodness is taken away but yet even then he may continue in the practice of Religion 3. Let us consider what are the temptations that make men seek salvation by their own righteousness and certainly they must be great temptations that have so strong an efficacy upon the hearts of men godly men have much to do to restrain and subdue this spirit in themselves and generally convinced sinners are mightily carried away with this Spirit though God do so plainly witness against it in his Word yet multitudes of men are seeking life in this way so that we may
conclude there is some strong current that men are carried away with some great intanglements that men are thus ensnared with though many are not aware of it yet there are mighty temptations to lead them into this mistake and we may reduce them to these Heads 1. The pride of mans heart fallen man is a proud creature tho he has so much to bring down his spirit yet he is extreamly addicted to magnifie himself Job 11.12 vain man would be wise though man be born like a wild Asses colt self-self-love which is the very root of original sin runs principally in this channel men are miserably devoted to this way of sinning though men have extreamly debased themselves and degraded themselves from that excellency which God bestowed on them yet they are exceeding prone to swell with pride pride is thought to be the first sin of the devil and we are sure there was a great deal of pride in the first sin of man that temptation of being like Gods knowing good and evil had a principal influence into the apostacy of our first Parents and this spirit runs through the life of man from his child-hood to old age therefore called the pride of life 1 Joh. 2.16 how many methods have men found out to gratifie their pride what cost are men at what pains do they take what hazards do they run that they may satisfie this lust of pride men are proud of every thing all natural excellencies acquired endowments external enjoyments are fewel to pride men are proud of their duties and graces yea proud of their sins too proud of the mercies that God bestows on them and proud of the afflictions that they have or have had pride is deeply rooted in the heart of man and hence it is that he is so addicted to seek salvation by his own righteousness the spirit of a self-righteous man is to exalt himself setting up a mans own righteousness is directly contrary to the work of humiliation and the grace of humility a Pharisaical spirit is a proud spirit Luk. 18.14 pride is the reason of mens setting up their own righteousness and it has an influence these two wayes 1. Pride makes men desirous to live upon themselves and to be beholden to the grace of God no more than needs must proud man had rather be the author of his own happiness than to have it in a way of free gift most men had rather earn their living with their fingers end than live upon the charity of other men so in this case men had rather compound with God for heaven upon the account of their own services than be beholden to free grace it would please the haughty heart of man exceedingly to have the honour of saving himself that he might have that to boast of that he had heaven as the fruit of his own labours Boasting is excluded by the law of Faith Rom. 3.27 and therefore the heart don't like that way mens spirits will very hardly come down to take life as a gift from a provoked God men can hardly stoop to it to come to the door of mercy if they can make any other shift they will not do it it is exceeding cross to flesh and blood to have nothing of his own to glory in and to yield himself to be a poor vile and unworthy creature to be altogether helpless in himself man was once set out with a good stock and might have earned heaven and t is very hard to him to yield himself a prodigal he stomacks it to come for alms it would be hard to one especially that has been rich so to do this we may see in the Prodigal Luk. 15.14 15. he began to be in want and went and joyned himself to a Citizen of that Countrey nothing but extremity would bring down his spirit so as to make him return to his Father he had rather work hard than come a begging to his Father 2. Pride makes men conceited of their own Righteousness proud men are wont to have an high opinion of their own things they set an high rate on their own excellencies and so do men of their Righteousness pride makes men unreasonable in their esteem of it they magnifie it beyond all bounds pride hinders them from passing an unpartial judgment upon what they do and are they think their hearts are a great deal better than they be when Hazael was told what he should afterward do he answers the Prophet Is thy Servant a Dog that he should do this thing 1 Kings 8.12 13. they imagine that their corruptions are mortifyed that they love God and Jesus Christ Prov. 30.12 There is a generation that are pure in their own eyes yet not cleansed from their filthiness pride makes them take up a good opinion of their own hearts upon small appearances and when they have only a few pangs of affection presently they are conceited that they have sincere desires after holiness and faith or at least that there is such an inclinableness to the ways of God which will with diligence grow up to be love to God and his Wayes They think they shall bring their hearts to it after a while and are conceited that their services are very pleasing and acceptable to God they think there is worthiness in them that they deserve to be accepted they think they carry it better than others pride makes men to admire their own excellency to fall in love with their own beauty they extol the services that they do because they are their own Luke 18.12 I fast twice in the week and give tithes of all that I possess 2. Another temptation is that God in the Scripture does manifest and testifie his great approbation of holiness and obedience prayer and repentance God gives great encouragement unto men to walk in ways of holiness He bears witness often to his acceptance of the obedience of his people God is all along in the Scripture witnessing the regard that he has unto holiness sometimes he tells us that he does delight in it Psal 15.8 The prayer of the upright is his delight that he loves it Psal 11.7 the Righteous Lord loveth Righteousness that he loveth the Righteous Psa 146 8. The Lord loveth the Righteous that he is reconciled to such as do amend their ways Isai 55.7 let him return unto the Lord and he will have mercy on him and God makes promises of all sorts of blessings unto holiness of outward blessings peace and plenty and honour and long life and of spiritual mercies of the manifestation of himself and communion with them and of eternal life you have your fruit unto holiness and the end everlasting life Rom. 6 22. men meeting with abundance of such passages in the Scripture are greatly strengthened in their apprehensions of the efficacy of their own righteousness to procure their justification such passages of Scripture are strained by them and they grow up thereby into a more established opinion of their safety upon
actings of Faith have an influence into Holiness so in a special manner the actings of Faith upon Jesus Christ we are satisfied by Faith in him Act. 26.18 the peculiar actings of Faith on Christ have a special influence into an holy life and that two wayes 1. The believing of the Gospel does in its own nature stir up men to holiness when men by Faith do entertain the calls of God in the Gospel it has a strong impression on their hearts to move them to holiness when men see the readiness of God to pardon them the wonderful grace of God in the Gospel it prevails with them to lead an holy life Psal 26.23 Thy loving kindness is before mine eyes and I have walked in thy truth the sence of the grace of God apprehended by Faith makes men admire the glorious excellency of God love God fear to offend him troubled that they have grieved him and wronged him the discoveries of Gospel grace leave an everlasting impression upon the heart to love and honour God. 2. The believing on Christ is the way wherein God has promised to carry on the work of Sanctification in this way God gives forth the assistances of his Spirit for the carrying on of this work God in the invitations of the Gospel calls us to glory and vertue 2 Pet. 1.3 Faith in Christ is the condition of the covenant of grace and therefore thereby God becomes engaged to keep men in the wayes of holiness as all other covenant mercies are made over to the soul in this way so likewise sanctifying grace and besides that God has directed us to exercise Faith upon Christ for Sanctification he tells us that without him we can do nothing John 15.5 that he is made to us for Sanctification 1 Cor. 1.30 that whatever we do in word or deed we must do all in the Name of the Lord Jesus Christ Col. 3.17 this is a principal means prescribed unto us in order to the carrying on of the work of Sanctification we must attend other appointments and ordinances of God prayer reading hearing sacraments watching meditating sim but we may not trust to any of our own strivings but especially attend this ordinance of the covenant of grace to roll our selves upon Christ as being the purchaser and the dispenser of this blessing waiting for the influences of his Spirit and in this way he assists and strengthens his to lead an holy life For the opening of this way of Trial we may consider what an holy life is It is a course of walking in all Gods Commandments from a gracious respect unto God here you may distinguish between a principle of holiness an holy frame an holy action and an holy life a principle of holiness is a quality inabling and inclining a man to keep all Gods commands out of a gracious respect unto God an holy frame is a raised prevailing disposition unto holiness by the habit it is disposed to holiness by an holy frame to a more ready and chearful practice of holiness when the heart is in an holy frame it is like an instrument in tune like a good knife that has a good edge an holy action is an action commanded of God done out of a gracious respect unto God an holy life is a course of walking in all Gods commands from a gracious respect unto God In this discription three things are to be minded 1. That where there is an holy life there is a walking in all Gods commands there may be a reformation of some particular sins where there is not an holy life any one way of sin makes a mans life unholy if men allow any way of disobedience the life is not holy in an holy life there is an abstaining from every known sin and the practice of every known duty Luk. 1 6. They were both righteous before God walking in all the Commandments and Ordinances of the Lord blameless he that leads an holy life does observe all those commands that direct his outward behaviour of himself and he attends all those commands that direct the carriage and behaviour of the heart those commands that require internal duty love fear and those that do require the right manner of doing his duty doing of it for Gods glory doing of it in the Name of Christ doing of it with diligence with delight the casting off of any duty makes the life unholy The principle of grace that is in a Saint does both inable and incline the heart to keep all Gods Commands there is no command given by God but there is a suitable inclination in the heart of a Saint unto it there be in the heart of a Saint some general inclinations to all Gods commands some inclinations that respect every one of Gods precepts that are principles of universal obedience and they are three love to God fear of God and saith in God these three influence a man to all that obedience that God requires these incline the heart to do every thing that God requires hence sometimes we read that love makes us keep Gods commands 1 John 5.3 so all Religion is called the fear of God because that influences all Isai 50.10 so Faith is a general principle of obedience Heb. 11.7 8. besides these there are in a godly man more particular inclinations to the commands severally which are not of such latitude these are the off-spring of the other thus patience inclines a man to keep some commands temperance others bounty others pity others 2 Pet. 1.5 6. But this walking in all Gods commands does admit of divers degrees all the people of God in this life fall short of perfection and some fall far short of that perfection that others do attain every one that is travelling in a path don't travel with equal diligence and speed so here some are more dull heedless and negligent than others are and many Saints do fall short in respect of some outward commands of some that are but natural men but every one must have such a measure of obedience to Gods commands as speaks faithfulness such as speaks a spirit of fear faith and love there must not be an heart allowance of any sin the conscience of a natural man may allow none but the heart and will of a Saint does allow none there are many sins which a christian does commit often in a day as the actings of unbelief by-ends worldly affections and pride but yet he does not allow them and his disallowance is seen in acts of hatred towards these sins repenting of them watching against them out of hatred and by his performing contrary actions namely of humility faith c. 2. Where there is an holy life this walking in Gods commands is in a course that is their way and manner and trade whatever exactness a man may have for a fit that will not denominate his life holy he that leads an holy life is in his ordinary course attending the rules of holiness and that not
5. You act contrary to self-self-love it is every mans duty to love himself and seek his own good God commands men to prosecute their own good in a way of subordination to his glory God allows no man to ruine himself but requires them to seek their own wellfare all their days Mat 6.20 and indeed what ever sin a man commits he acts contrary to the rule of self-self-love all sin is hurtful and not beneficial to men but in a peculiar manner they act contrary to this rule in rejectin of Christ for therein they refuse a tender of blessedness God in the Gospel is offering salvation unto them if they will but accept of Christ they shall immediately be made heirs of blessedness so that in refusing Christ they reject at once all the glory of heaven and the great fruits of Christs purchase that they might enjoy here in this world they are enemies to themselves put away salvation from themselves you act in this thing like a deadly enemy to your own soul if a man that were poysoned should refuse an antidote if he that was condemned should refuse a pardon would they not be therein enemies to themselves so are you in refusing Christ Prov. 8.36 all they that hate me love death 6. You hereby hinder your selves from doing any thing that is good from doing any thing in obedience to God by neglecting of Christ you keep your selves in a way of disobedience the rejecting of Christ is the reason why you live an unspiritual life your neglecting to come to Christ makes you neglect every other spiritual duty you may perform indeed many external duties and attain unto inward affections but you will never do any duty in a spiritual and acceptable manner until you come to Christ faith in Christ is the first act of obedience that any sinner does perform that man that don't believe don't love God mourn for sin aright nor seek the glory of God it is faith that purifies the heart Acts 15.9 it is by faith that a man first gives up himself to be Gods servant so that by neglecting to believe you bring your selves under a necessity of neglecting every other spiritual duty this is the reason that whatever you do in religion is done in hypocrisie 2. You may see the greatness of this sin in not coming to Christ from the fountain from whence it does proceed in secure sinners it flows nextly from a contempt of salvation their eyes are dazied with the glory of the world they are unsensible of eternal things they regard not the end and therefore it is no wonder that they do not regard the means but in awakened sinners the neglect of coming to Christ arises from these two things 1. Pride This way of salvation by Christ don't fuit their proud spirits God has chosen such a way of life as suits his glorifying his grace but it does not suit with their naughty hearts this way wherein God carries away all the glory don't please them and hence it is that they are striving by all ways they can devise to find out some other method wherein they may have salvation they don't like it to be so much beholden unto God but would fain find something in themselves to glory in hence they have an opposition of spirit to comming unto Christ John 5.40 you will not come to me that you may have life it is not meerly from weakness but from pride and sturdiness of spirit that they don't come unto Christ 2. From their not believing the testimony of God he tells them plainly that there is righteousness enough for them in Christ that if they will come they shall be saved but they don't lay weight upon the Word of God Gods Word don't remove their doubts they are not satisfied in the preciousness of Christs righteousness nor in the riches of Gods grace nor in the stability of the covenant they do not believe the report of the Gospel Isa 53 1. and hence they don't see their way clear they are afraid to come to Christ they imagine it will be presumption they think it is a way to get a curse and not a blessing 2. The next motive is the certain ruine of all unbelievers there is nothing else to be expected if you continue to reject Jefus Christ but to be destroyed for ever the misery that will overtake you is exceeding great 't is not poverty sickness disgrace temporal death but somewhat ten thousand times worse then those this is that that the eternal state of your souls turn upon if you come not unto Christ you will fall short of everlasting blessedness and must take up your abode among Devils you are now under a possibility of enjoying the presence of God and dwelling in the highest heavens in unspeakable joy and happiness but it is all lost and gone for ever if you give not entertainment to the invitations of the Gospel and after you have spent a few days in vanity you must lye down in sorrow and have your portion in the lowest hell death will deliver you into the hands of tormenters and you shall have darkness without light pain without ease and sorrow without joy it had been better for you if you had never been born the wrath of God will lie like a talent of lead upon your soul you will have no friends to comfort you no worldly enjoyments to refresh you no hopes to support you but must set your self to bear what you cannot bear and to endure that which is in tollerable it may make ones flesh to tremble to think what miseries some in this world have endured from cruel enemies and bloody Persecuters but those miseries were but for a little time and fell nextly upon the body and they are not to be compared with those miseries that are reserved for unbelievers in another world will it not be a dreadful thing to be separated from the joyes of heaven and that glorious society that is there will it not be dreadful to dwell with the Devil and his Angels will it not be dreadful to be left to the terror of a guilty conscience the beginnings whereof here have made many men choose death rather than life will it not be dreadful to be filled brim full with the fiery wrath of God to have every limb of thy body and faculty of thy soul as full as it can hold of the indignation of the Almighty how loth will you be when it comes to to enter into this condition men would shrink into nothing if it were possible terrors will take hold upon them as waters they would fain escape out of the hands of revenging Justice how will you draw back when you see your selves upon the borders of distruction men would be glad that the Rocks would fall upon them and the hills cover them so they might but escape what will you think of it when the Devil shall lay hold of you to drag you down to hell how will you cry
yielded any real obedience unto God therefore this threatning cannot be understood of the certain ruine of all that have hardned their necks after many reproofs if you he of this number there is free liberty and good encouragement for you to come to Christ notwithstanding Objection 5. But I am afraid that God has given me up to judicial hardness of heart that he has taken his spirit away from me and if so he does not intend me in the call of the gospel Answer 1. There is an hardness of heart that is not judicial indeed every man by nature is under the power of an hard heart there may be abundance of hard heartedness in you though no judicial hardness there may be some legal softness and tenderness and relenting where there is judicial hardness as it was with Pharaoh so there may be hardness where there is no judicial hardness this is an evidence of it because God promises them to take away the hardness of their hearts Ezek. 11.19 I will take the heart of stone out of your flesh and I will give you an heart of flesh 2. Many others have feared that they have been judicially hardened that have afterwards been converted they that are judicially hardened do not use to be perplexed with this fear the judgment it self is wont to deliver them from fears of this kind but it is a frequent thing for souls under trouble to be afraid of this others have seen afterwards that they have been mistaken and so may you 3. The reasons why persons under the work of conversion fear that they are given up to hardness and that the Spirit of God has forsaken them is because the spirit does after a while change its way of working when the Spirit begins to work upon them his manner is to discover their danger and after a while to give them some encouragement whereby they come to have strong affections sorrow desire delight and now they are easily perswaded that the Spirit is at work with them and dont look upon themselves hardened but after a while when these affection fail them and they find themselves dull and senseless now they are afraid that the Spirit has left them whereas the reason is the spirit has changed his work and is about to shew them what hearts they have in order to the work of Humiliation if men could maintain their lively affections they would never come to Christ therefore the Spirit of God does leave them unto and lead them into an experimental knowledg of the hardness of their hearts so that this is no sign of the Spirits leaving you but an effect of the presence of the Spirit his manner is to convince men that they are poor and wretched and blind and miserable Rev. 3.17 4. The conditional offer of the gospel is made to you how hard soever your heart is you are called and if you will accept you shall be saved God rejects none that come to him by Christ do you accept the gospel and God will never object your hard-heartedness against you he never turned any away because their hearts were hard come to him and he will give you pardon and a soft heart too Objection 6. I am afraid I have committed that sin for which there is no Sacrifice it is said if we sin wilfully after we have received the knowledg of the truth there remaineth no more Sacrifice for sin Heb. 10.26 and I am afraid it is so with me for I have had great enlightnings and since I have been enlightned I have been guilty of a great deal of rebellion against God and have felt the workings of enmity to God in my heart and if so it is a vain thing for me to come to Christ he was not sacrificed for such Answer For the answering of this Doubt I shall open this Scripture to you and shew you what is meant by sinning and by wilful sinning 1. By sinning here is not meant any sort of sin but some special sin particularly the sin of Apostacy and renouncing of the gospel this is evident because this sin is that which he speaks of in the verse immediately preceding there he speaks of mens casting off their Christian society and therewith the profession of the truth which is the thing he disswades from in this verse and he evidently speaks of Apostacy when he comes to explain his meaning more sully ver 29. he calls this sin a treading under foot the Son of God c besides the same Apostle speaking of the same sin Heb 6.6 calls it a falling a way 2. By sinning or apostatizing wilfully we are to understand a malicious apostacy the word indeed does signifie willingly but it also signifies spitefully or maliciously or as in our version wilfully there are three ways that men may apostatize from the profession of the Gospel they may do it ignorantly when men are blinded by the arguments of Hereticks they may do it against their light through a spirit of fear as some good men have done and many others that have not sinned unpardonably in time of Persecution many have through weakness denied the Gospel they may do it spitefully and maliciously that is here intended for they are said ver 29. to do despite to the Spirit of grace by this you may fee that though there have been many backslidings after your illumination though you have had a stubborn and rebellious heart yet you may be free from the sin here intended and have opportunity to come with acceptance unto Christ Objection 7. I have not the qualifications that are mentioned sometimes in the invitation of the Gospel as Isa 55.1 Ho every one that thirsteth come ye to the waters Mat. 11.28 come unto me all ye that labour and are heavy laden and I will give you rest therefore I fear I am not invited Answer 1. Some persons have these qualifications that fear they have not some men think they are not a thirst because they don't find longing desire after Christ their hearts are dead and senseless they don't find any love unto Christ but souls may be said to be a thirst when they are in want of refreshing when their souls are parched under the sense of Gods anger their hearts are ready to fail for want of comfort so they think they are not heavy laden because sin is not such a burden to them as it should be because they have not an heart to mourn for sin but there is no man can mourn for sin aright until he has closed with Christ but you are heavy laden if the anger of God and your danger do load you and you can't find any means in your selves to ease you of your burden Act. 16.30 What must I do to be save 2. The invitation is not confined to men that have these qualifications but only particularly applied unto them such are under special temptation and have special need of support it is one thing to apply the call to one particular
nature that does compel him to shew mercy to any man God had been infinite in mercy if it had pleased him never to exercise any there are voluntary inclinations in God to exercise mercy but no natural inclinations but his merciful nature is that whereby he can find in his heart to exercise mercy God is not of such a nature as to be uncapable of pitying and being kind there is no opposition in the nature of God unto acts of mercy his nature is such as that he can be willing to shew kindness and do good the merciful nature of God is a power to be willing to deal graciously with with his creatures God is of such a nature as that he can be willing to do good to those that are unworthy willing to pardon those that are guilty c. and this is called his merciful nature the words of Moses serve to clear up this Numb 14.17 18 19. Let the power of my Lord be great according as thou hast spoken saying the Lord is long suffering and of great mercy forgiving iniquity transgression and sin pardon I beseech thee the iniquity of this people according to the greatness of thy mercy And the greatness of Gods mercy or merciful nature consists in this that he can find in his heart to do any thing that is an act of mercy his merciful nature reacheth to every thing that is an object of mercy there is nothing which it would be an act of grace or mercy to do be it never such wonderful grace but God can find in his heart to do it 't is true he can't pardon sin in a way contrary unto Justice for that would not be an act of grace but of injustice nothing that is an act of grace does exceed the grace of God and herein lies the greatness of his mercy the greatness of Gods power lies in this that he can do whatever is possible whatever is an act of power so the greatness of his Wisdom lies in this that it extends it self to every thing that is known the greatness of his Justice lies in this that he can find in his heart to do every thing that is an act of Justice so the greatness of his grace consists in this that there is no gracious act but it falls within the reach of his gracious nature and herein the grace of God doth exceed the grace of any man or angel is it an act of grace to send a Mediator for lost Sinners to bring worthless man to eternal glory to pardon multitudes of sins sins against light love covenant to convert all a mans children these and whatever else of the like nature may be thought on fall within the reach of divine mercy yea the reason why he does not pardon the sin against the Holy Ghost the sins of devils and reprobates is not for want of mercy but because of the soveraign determinations of his own will Rom. 9.15 That God is thus great in mercy may be made manifest from those two considerations First That there is no corruption in God to make him uncapable of performing any act of grace men can't find in their hearts sometimes to do acts of mercy because their lusts are too strong for them it will not suffer them their corruptions bear such sway that they cannot be willing sometimes mens covetousness is such that they cannot shew acts of mercy so it was with Nabal 1 Sam. 25. sometimes pride and passion so prevail that they cannot forget an injury they have a spirit of reverge and cannot satisfie their hearts without avenging themselves but God is altogether free from corruption there is no evil disposition in him to hinder him from doing good Mat. 7.11 he has no evil properties to be an impediment unto him men are ill conditioned which makes them unwilling to do good but God is of unsported purity and holiness Isai 6.3 God is not subject to any wrongful passions the Scripture does often attribute anger unto him but that must be understood so as is agreeable unto the nature of God whatever injuries God receives he never is transported with passion he can overlook millions of offences his grace is such as can prevail over all our guilt hence his grace is said to reign it overcome all those objections that are in the way of the exercise of it Rom 5.21 there is nothing of any unruly passions in God 1 Joh. 4.8 God is not subject unto envy he can find in his heart to advance his creatures unto eternal felicility he does not soorn or disdain that dust and ashes should have fellowship with him God is not of such a spirit that he can't bear that man should be happy but he can delight to make him so Mic. 7.18 By this we have gained one step namely that the grace of God does exceed the grace that is in sinful man which may be of advantage to us for there is that vanity in the heart that we are prone to measure the mercy of God by our own and to allow him no more grace than we find in our selves and others like our selves which God witnesses against when he tells us That his thoughts are not as our thoughts Isai 55.8 but there is a further consideration that will make it appear that the Grace of God does exceed the grace of the most glorious angel in heaven which is the unlimited perfection of Gods nature the Angels have a stinted measure of perfection the excelling of their nature is not sufficient in order to some acts of grace as in other respects they are not sufficient so they have not grace enough to pardon such wrongs as God pardons to be at such cost for mans salvation as God has been at 't is true that they do approve of and rejoice in all those acts of Grace that God does but such actions do exceed the grace that is in their hearts they have such imperfection of grace and mercy that they can't perform those acts of mercy that God does therefore where God would shew his sufficiency to pardon the iniquities of his people he tells them that he is God Hos 11.6 this infiniteness of Gods grace is the foundation of our faith for such things as we are utterly unworthy of Psal 36.7 how excellent is thy loving kindness O Lord therefore the Sons of men put their trust under the shadow of thy wings There is an infinite Ocean of grace in the heart of God whereby he can bestow the greatest gifts upon his creatures that their natures are capable of this is plain from that absolute liberty which the Scripture does ascribe unto God in all his actions he does all things after the counsel of his own Will Eph. 1.11 I will have mercy on whom I will have mercy Rom 9.15 which shews there is no limitedness in his perfection to be any restraint unto him or a reason why he does not pardon and save these and those his glorious excellency is
provoked him is a great manifestation of love had we never angred him nor given him any occasion against us much more had we done much for him it would not have been so strange to see him laying out himself to the utmost for our salvation but to see him in such a wonderful way working about the salvation of those that had greatly offended him and given cause of trouble with whom he was grievously incensed must make us to say hence is unparalled love those for whom God has done this have been great Offenders This appears by these three things 1. They are guilty of innumerable transgressions the sins of the Elect are beyond their account they are more than the hairs of their heads Psal 40.12 sin is flowing from them as water from a sountain their lives are filled with sin besides the sin they commited in Adam there is the sin of their nature which is a standing provocation which by its remaining in the soul brings new guilt every minute besides what it does by the influence that it has into actual transgressions while they continue in their natural condition all their moral actions are sins besides those actions which for the matter of them are sinful which are many the rest are sinful for the manner and after conversion there is sin in all their actions there is abundance of iniquity that every elect vessel that grows up to years is guilty of 2. That every sin is a great wrong unto God sin is an horrible injury unto God sin is rebellious against God sinning is the casting off of the yoke of God sinning is an insurrection of the soul against God Luke 10.14 in sin there is also great contempt cast upon God sin is a villifying and slighting of God men expose the name of God to scorn by sinning against him Rom. 2.23 sin is also enmity against him in all obedience there is love in all disobedience there is hatred Sinners strike at God when they sin John 15.24 God is greatly wronged by all sin and the sins of the people of God have many of them particular aggravations that do greatly increase the offence 3. That every man is the proper cause of his own sir and the guilt of it does properly belong to him the carnal reason of man is casting in many objections from the decree of God from the withdrawing of divine assistance and from the corruption of nature but the Scripture does allow none of those objections but fastens the guilt of sin upon him that does transgress the Law and hlames men for their iniquities and men lay not weight on these cavils so as to excuse others that are injurious unto them and there is this reason for it because men act voluntarily in their transgressions they are not forced to sin but choose it 3. It was great love for God to give his Son to dye for our salvation when he might justly have damned us when it was a righteous thing for him to have ruined us when he had us in his hands and might have cast us off for ever his proceedings would not have been unjust he had done us no wrong there had been no cruelty in it if he had thrown us into hell he would not any ways have trespassed upon any rule of righteousness but onely have done that which was sair and equal no imputations of injustice could have been cast on him he had no ways blemished his name non stained his glory his proceedings must have been justified and he would by our ruine have gained glory to his justice in this time to take care of our salvation speaks more free love if God could not fairly have done any other without staining his own name there would not have been any such evidence of love but the glory of his justice would have remained entire to him if we had perished he sent his Son to dye for our salvation when he might with honour have cast us off when there was no tye upon him to do any such thing but he mightfairly have damned us This is evident 1. From the proceedings of God God is a righteous God it is impossible that he should vary one hairs breadth from the rule of righteousness The Judge of all the world will do right gen 18.25 and his proceedings are such as do justifie the casting off of sinful man the constitution of the law does give in evidence of it if the law had been unjust it had been an unrighteous thing to make it as well as execute it and indeed God has not onely made it but executed it he has executed it upon the angels that sinned he has cast them down to hell 1 Pet. 2.2 4. and he does execute it upon multitudes of men in all ages multitudes perish according to this law yea he has executed the law upon his Son Christ Jesus Christ has bore the curse for us gal 3.13 and had it not been just God would not have inflicted it had it not been just Christ would not have subjected himself unto it 2. From the acknowledgment and testimony of conseience though there be abundance of cavils in the heart of man against this yet when they come to be throughly inlightned they witness to the justice of this proceeding many mens consciences have been silenced from objecting any thing against this many have been so convinced after all their arguings that they have been speechless as he Mat. 12.12 they have fallen down at Gods foot and yielded themselves to be justly miserable that whatever become of them they had nothing to accuse God of Psal 51.4 all men must first or last own this and yield themselves guilty Rom. 3.19 3. From the nature of Sin sin is an injury unto God the spirit of sin is to destroy God Psal 14.1 and besides this when men sin they break that Law which has threatnings of ruine annexed unto it and run upon the point of the sword and east themselves into the jaws of death Ezek. 33 11. 4. It was great love for God to give his Son to dye for our Salvation in this respect that he did it nor having received nor ever expecting to receive satisfaction for the mercy our salvation is principally from the grace of God but that has been paid for but the sending of Christ to die for sinners is meerly from the grace of God and has never been paid for nor ever will Justification Adoption Sanctification and eternal glory have been purchased but the sending of Christ into the world to die was never purchased God never received any recompence for this mercy he never had any satisfaction for this mercy 1 Job 4.10 He loved us and sent his Son to be the propitiation for our sins the method and order of working about our salvation is this 1. Free and gracious Election which is the first cause of Redemption and Salvation and an effect of neither of them 2. Redemption which is the effect of Election and
cause of Salvation 3. Salvation both in the beginnings of it here in holiness and spiritual comfort and in the perfection of it hereafter which is the effect both of Election and Redemption so that that though Salvation be payed for yet Gods sending of his Son to dye for us was a meer fruit of electing grace and never payed for And there are two Reasons of this 1 This was too great a mercy to be payed for our Salvation was an exceeding great mercy but not too great to be purchased but this was a Mediator could not be purchased this mercy was not too great to be given but it was too great to be purchased we might more easily have purchased our Redemption than our Redeemer neither did Christ purchase this mercy for us Christ did not buy his own Office what price could be laid down to satisfie God for such an unspeakable gift 2. This mercy might be bestowed upon us without being purchased God had so bound himself by his Law that man could not be saved without satisfuction that mercy must be purchased but God had not so bound himself by his Law but that it was free for him to send his Son to dye without receiving any satisfaction for this mercy God had tied his own hands so that sinners could not be saved without satisfaction a his faithfulness bound him to stand upon that but God was at liberty to send a Mediator if he pleased his own gracious nature was such that he could do it without any purchase and he had not restrained himself by his word 5. It was great love for God to send his Son to dye for mans salvation when he would have been no looser if man had not been saved if the case had been so circumstanced that God would have suffered much loss if men had failed of salvation there had then been a kind of necessity laid upon God to have sent his Son to dye in order to it but God bestow'd this mercy upon us when it would have been no less unto him if we had perished This may be cleared up by these Considerations 1. This mercy of giving Christ to dye for us was the first thing wherein God laved out himself for our salvation when a person has layed out himself much and been at great expence for the accomplishing of a design t is a disappointment to fail of it and his expence is thereby many times lost but God had not been before this at any expence for mans salvation this was the first thing wherein God layed out himself for our salvation with respect to us who live in these latter dayes the death of Christ was actually before any other endeavours for our salvation and with respect to those Elect that lived before the coming of Christ his death was vertually before any other expence for their salvation Rev 3.8 2. If God had not sent his Son to dye yet he needed not to have lost the glory of his laying out of his wisdom power and goodness in mans Creation what he had expended that way would not have been lost but he would have recovered his glory in mans ruine Prov. 16.4 3 God could have found other wayes to have glorified his grace though God was under no necessity of having any declarative glory neither does he glorifie himself ad ultimum virium to the utmost of his power yet it does please him to glorifie his Attributes and he might have honoured his mercy in the salvation of fallen Angels they were capable of Salvation and it would have been a wonderful exalting of Gods grace to have saved them 2. The next thing to be observed is the force of the Apostles consequence he argues from Gods love in sending Christ to dye for us the certain salvation of those that are reconciled by his death and there is no scruple to be made of their salvation though they have many enemies that seek their ruine though they have much sin remaining in them and have been many ways failing of walking up to that exactness which God requires all those that Christ died for and are first or last instructed in his death shall be saved by him 1. If God had so great love as to send his Son to bear such great sufferings to purchase our salvation then he will not fail to do what ever else is necessary for our salvation he will not stick to do what is else to be done for the compleating of our salvation he that has done the greater will do the less if love overcame the difficulty that was in the way of our redemption it will also overcome whatever difficulty is in the way of the application of redemption it is unreasonable to think that God should have love enough to send his Son to do that which can't be done without pain and sorrow and death and not have love enough to do that which he can do with the speaking of a word the great difficulty in the way of our salvation was the purchasing of it there was wrath to be born a curse to be endured but love broke through that difficulty the rest that remains is easie to God the mortification of sin the quickening of grace the repelling of temptation and giving the actual possession of glory may be effected by God without any difficulty and therefore he won't stick at that Rom. 9.32 If God spared not his emn Son but delivered him up for us all how shall he not with him also freely give us all things it is true that God does but by little and little carry on in us the work of sanctification but the reason of that is not that it is any wayes difficult unto him but because that suits the design that is upon his heart neither is it from any unwillingness to help us but because his design is to carry on the work of sanctification so that we shall have continually need of justification we find it difficult to do our part in orâ—er to our salvation but it is not difficult to God to do his part God carries on the work without difficulty yet so that we shall find difficulty as a Parent with ease helps the child to go yet so that the Child finds difficulty to go it is no burden to God to uphold Grace he that upholds the frame of nature with the word of his power can easily uphold grace what ever stands as an impediment in the way of our salvation may be removed by God without any trouble God puts forth thousands of acts of omnipotency to effect things that are less upon his heart than the salvation of those that he has redeemed and it is no pain nor weariness unto God to be daily carrying on the work of our salvation the opposition that is made to it is nothing to omnipotency Isai 40.28 The Creator of the ends of the earth fainteth not neither is weary 2. If God had such love to us as to send his Son to dye for
place or a man that is drowning they catch hold on a twig or a rotten stick though it be insufficient to help them or as with a Traitor that gets into a Castle because he sees no other way of preservation so awakened sinners are seeking by their own righteousness to make their peace because they know no other way they dare do no other tho they have many misgivings of heart that all their righteousness will not do yet they look on this as the most probable way and hence dare not take any other course This appears 1. Because terrors of Conscience put them upon their duties tho afterwards they may find some delight in them and some affections to God and his wayes yet the first thing that sets them going is terror fear makes them reform and pray they are scared into Religion they are forced out of these sinful practises and fired out of those wayes of sin that they were addicted unto their fear does direct them unto this way as the safest if they knew a better way they would not violently pursue this for there is that principle in every man by nature that carries him out necessarily to seek his own happiness fear and dread of hell make them do what they do in Religion Job 41.25 â—y reason of breakings they purifie themselves 2. They are afraid to see the plague of their own hearts experience witnesses to this that they dare not yield themselves to be such as they are many a sinner dare not yield himself to be unsound in Religion to be unconverted they compass sea and land to strengthen their false hopes and many a man that knows he is unconverted and has some conviction that he must see the badness of his heart before he be converted and accordingly prayes for it that God would open his eyes and discover it to him yet all the while he is secretly nourishing an apprehension that his heart is better than it is he hopes he hates sin that he desires holiness that he is sincerely labouring after the work of humiliation and he dreads the sight of his own heart is very loth to yield it to be so bad as it is and when God forces the conviction on him it is a terror unto him he is like a man that desires that a limb of his body should be cut off for the preservation of his life yet when it comes to be done it is a terror to him so a natural man does not see the plague of his own heart nor will he ever see it till it be forced upon him 4 Let us consider what confidence such men may attain unto And it is plain from the Scripture that such may be very confident of their good estate and future salvation they may be strongly possessed with it that they shall be saved tho many that are seeking life by their own righteousness live in dismal perplexity and through fear of death are subject to bondage and others live an unquiet life between hope and fear according as the frames of their hearts are yet there be those that do attain a very strong confidence Prov. 30.12 there are a generation that are pure in their own eyes yet not cleansed from their filthiness Joh. 9.40 are we blind also a self-righteous man may be more confident than many Saints and this confidence does arise partly from a conceit of the worthiness of their carriages they think that their carriages do make up the breach between God them partly from signs which are of two sorts 1. False signs many times men make rules to judg of themselves by which are fallacious and deceitful men make a judgment of themselves by a false Standard they take such to be signs of salvation as may be found in many a man that perishes either from their own fancy or the apprehensions of some other men or from mistaking some other pieces of Scripture men look upon that to be a sign which does not distinguish an Heir of glory from a child of wrath it may be of great advantage for Ministers to lay down sometimes probable signs but men must have a care that they dont draw conclusions from thence when men try themselves by false signs they take a ready course to deceive themselves thus men do when they conclude from hence that they pray constantly in secret they don't know that they allow themselves in any known sin they associate with the people of God they are liberal to the poor they are accounted of by the godly c that they are in a good estate and shall be saved 2. True signs misapplied that many times men mistake in judging of themselves tho the rule they go by is good yet falsely apply it to themselves they take that which they find in themselves to be another thing than it is the rule is good but the qualification is not found in them that rule which does indeed condemn them they do justifie themselves by so they justifie themselves by those signs of trial of love to the Brethren hatred of sin believing in Christ concluding upon some mistakes that it is so with them 5 Let us consider how such self-righteous men do hide it from themselves that they trust in their own righteousness for the Scripture does so plainly witness against justification by works that if they saw that they trusted in their own works that alone were enough to dash all their comfort so that there is a necessity in places of Gospel-light that such men do add this delusion to the other to perswade themselves that they do not make their own righteousness the foundation of their confidence hence self-righteous men please themselves that they believe in Christ they trust in their own righteousness and yet fancy that they trust in the righteousness of Christ and this they do by such pretenses as these 1. They pretend that they don't trust in their own righteousness because they are convinced that their own righteousness cannot save them they are satisfied that their own works cannot justifie them before God they think the opinion of the Papists is sottish and irrational they are settled in that Doctrine that works cannot justifie them but this may be where mens confidence is in their own works there are none among us that do think that works can save them yet there be multitudes that do put their trust in their own righteousness the reason of this is because men seek salvation by mixing the covenant of works and grace together they reckon that works alone cannot save them yet they reckon that they will contribute much to their salvation they think that works are not sufficient of themselves for their salvation but yet they think they have a great stroak in their justification they think their works do gain God to be willing to save them and that there is somewhat of merit in them yet they judge they will not do alone without grace and the righteousness of Christ
Rom. 9.32 they sought it as it were by the works of the Law. 2. They pretend that they do not trust in their own works for tho they do take encouragement from them yet it is only as they are signs of a good estate not as the foundation of their Faith they say that Ministers do commonly give men signs from their works and qualifications to try their good estate and so does the Word of God and we find that holy men in Scripture have laid great weight upon them and they are not to be blamed for that that is not a self-righteous spirit but many men that make this pretence do make them the foundation of their Faith for they take their first encouragement from hence to come to Christ and dare not come when they can see nothing in themselves to encourage them 3. They pretend that they are not seeking salvation by their own righteousness but they are only labouring after a work of Humiliation to prepare them for Christ they have all along been instructed that there can be no true Faith without a foregoing work of Humiliation and therefore they only wait for that work in order to their coming to Christ but men do greatly deceive themselves in this thing a natural man may have a work of Humiliation but a natural man cannot heartily seek after it for every unhumbled sinner is striving against the work of Humiliation they are opposing of it either by endeavours to set up a righteousness of their own seeking in that way to escape condemnation instead of yielding to God they are flying to their strong holds sheltering themselves in their prayers reformations desires c. or else by wrangling as a person pursued runs away till overtaken and then he fights so the sinner when he sees that he can't save himself is contending with God objecting against divine proceedings thinks that Gods dealings are very hard measure Rom. 9.19 in both these methods they oppose the work of Humiliation and when a sinner thinks that he is seeking after the work of Humiliation he is opposing it he is indeed striving against the work of Humiliation when he is seeking of it as much as when he is seeking to strengthen and increase his desires and affections for indeed he is making a righteousness of Humiliation he labours after it that that may commend him to God he thinks that would ingratiate him with God he looks at Humiliation as an eminent peice of righteousness as a castle that would shelter him from the wrath of God he looks upon Humiliation as a choice frame of spirit he looks on at it as a great attainment so that those that stay away from Christ under pretence that they are not humbled and are waiting for a work of Humiliation are seeking salvation by their own righteousness 6. Let us consider the vanity of mens trusting in their own righteousness men do please themselves with an idle dream when they put their confidence in their own Righteousness all that they gain by it is to go the more pleasantly to hell mens own righteousness is but a sandy Foundation to build upon the hopes of such men shall be cut off and their trust prove a spiders web it is a needless thing for men to trust in their own righteousness there is foundation enough for Faith without that there is no need of our own righteousness to draw the heart of God to us the love of God is free and independent there is no need of our own righteousness to satisfie the Law for us Jesus Christ has done that fully there needs no addition of our own to perfect his work and it is a vain thing for men to trust in their own righteousness they idolize it and give an honour that does not belong to it yea such persons do cast great reflections upon Christ as if he laid down his life to no purpose they cast disparagement upon God they despise the love of God in sending Jesus Christ cast reflection on him as if he might have spared that cost they do what in them lies to make the death of Christ in vain yea it is a dangerous thing men think it is a great venture to depend up on the righteousness of Christ but it is a desperate venture for men to depend upon their own righteousness such whose eyes God has opened would not for a thousand worlds venture their souls upon that foundation there is not only hazard of miscarrying but certain ruine in that way the expectations of such men will end in miserable disappointment though Paul had done as much for God as any man alive yet he durst not entertain such a thought of appearing before God in his own righteousness Phil. 3.9 That I may be found in him not having mine own righteousness which is of the Law he that trusts in his own righteousness takes as certain a course to ruine his own soul as he that lives in ways of unrighteousness This appears 1. God has made no promise to you in this way there are promises made to them that trust in the Righteousness of Christ but there is not a syllable that way to those that trust in their own righteousness it is a presumptuous thing for any man to promise himself salvation in such a way wherein God does not promise it to him God indeed in the covenant of works does promise life upon the account of perfect obedience but what is that unto you who are destitute of that obedience who neither have nor ever can fullfil the condition of that covenant God also promises salvation in the Gospel to those that are sincerely godly and righteous but where does he speak one word of saving them upon the account of their own righteousness or to save those that confide in their own righteousness God is wholly silent as to any such promise if there were such a promise there would be a foundation for Faith but God gives no encouragement unto men to depend upon their own righteousness which he would certainly do if that were a way of safety for God undertakes in his Word to direct men the right way to heaven if this way had been right God would not have neglected to have promised salvation to them in this way besides it has bin Gods manner all along to deal with man in the way of a covenant to that end that men may be encouraged to walk in the right way to the obtaining of good and honour him by exercising Faith in his Word Gods manner is to propose conditions to men and give them assurance of the benefit in that way he never left mankind to guess at the way of salvation and to contrive by their own wisdom a suitable way to bring them to heaven the wisdom of man is utterly insufficient to any such work God knew his own mind what way pleased him and has bound himself unto man in that way when he first made man he entred into a
the Law pronounceth the sinner an heir of death Rom 6.23 and it is a most vain imagination for man to think the Law will take up with obedience instead of the sufferings of death disobedience brings the curse but obedience cannot remove it obedience would have prevented the curse but obedience cannot remove it the Law makes no mention of obedience for satisfaction obedience is a thing of another kind then the satisfaction which the Law demands the active obedience of Christ could not satisfie for our sins and how can men think that that obedience which was due to the Law if we had never sinned can satisfie for our sins that the paying of that natural debt which we were born under will also satisfie this new debt which we have contracted by sin especially when our obedience is so defective that in that we are again deserving damnation 2. The law requires perfect obedience in order unto life gal 3.12 the man that doth these things shall live in them it is perfect obedience for it is such obedience as is not mingled with sin if there be any mixture of sin then the person is exposed to the curse but it is impossible that a person should at the same time be an heir of the curse and the blessing of hell and heaven but there is no man in this life does attain unto perfect obedience those that put their trust in their own righteousness do not perform right obedience their obedience is only the shell and carcase of obedience their best works are not only sinful but properly sins for they are acted by a spirit of lust in all that they do self-self-love rules every unregenerate man Rom. 8.8 they that are in the flesh cannot please God and the obedience of the people of God is greatly tainted with sin the Saints do many things that are sins and their best duties also are sinfully defective sin cleaves to them besides the positive workings of sin they cannot perform any inward act of grace with their whole soul as long as the soul is imperfectly sanctified 1 King. 8.46 there is no man that sinneth not Question But is not God above the Law may not he dispense with his own Law and save sinners notwithstanding Answer The Law does derive all its authority from God but he is not so above the Law as to disanul it and act contrary to it God may not contradict the law to say that God is above the Law so as to dispence with it is to say that God is above himself the Law is Gods Law and he will own it to set God against the Law is to set God against himself the Law is nothing else but an everlasting rule of Justice that God has made between himself and man and the Lord will never suffer any violence to be done to his Law every jot and tittle of the Law must be fulfilled Mat. 5 18. there is no such Gospel as overthrows the Law Rom. 3.31 do we make void the Law by Faith God forbid yea we establish the Law if the Law might have been dispensed withal there had been no necessity of Christs death it was upon that account that Christ died to answer the demands of the Law and why should God be prodigal of the blood of his Son if man might have been saved by Gods soveraign dispensing with the Law would God have put Christ to such sufferings Christ must suffer that so the Law may be satisfied and Indeed the consciences of men will never have peace till they see the Law answered conscience ecchoes to the Law and if enlightned will condemn where the law condemns as long as the Law curses conscience will curse too there is no quieting of conscience as long as he sees the Law against him the reason is because the Law is the voice of God 1 Cor. 15.56 The sting of Death is Sin and the strength of Sin is the Law the Law makes sin to have such power to sting and torment the conscience 4 This way of salvation by mens own righteousness is contrary to Gods providence in providing a perfect righteousness for us in Jesus Christ God has prepared a righteousness to our hand by Christ Jesus Dan. 9.24 he brings in everlasting Righteousness this Righteousness is altogether compleat and there is no defect either in the doing or sufferings of Christ and it was for us Heb. 10.14 by one offering he hath perfected for ever them that are sanctified and it was by wonderful providences this righteousness was provided for us this is the most observable and glorious work that ever God did in the World this lay much upon the heart of God from everlasting 1 Pet. 1.20 he was fore ordained before the foundation of the World and is the most remarkable among all the births of time besides other providences for the accomplishment of this there were those two exceeding eminent ones the incaruation of the Son of God whereby God became man a misterious work and of infinite condescention wherein the greatest glory is bestowed upon the humane nature of Christ that any creature is capable of the other is Gods inflicting his wrath on Christ Jesus and executing the curse of the Law upon his dearest Son a thing that would never have entred into the heart of man to conceive of had it not been revealed unto us and when we see Gods making such preparation for the salvation of sinners and in so costly a way providing a righteousness for them may we not conclude that they stood in necessity of this righteousness that they were uncapable of providing one for themselves surely we had ground to conclude that they were in a perishing condition and would be lost for ever if God did not take care for them who would imagine that these sinners could provide a righteousness for themselves and earn their own salvation but these are the workings of the hearts of self-righteous men and herein you cast an imputation upon the wisdom of God in troubling himself to provide a righteousness for you when with some assistance and strengthening from him you could provide one for your selves men herein are reproaching of God as if he had put himself to needless expence they are blemishing this great work of God as if it were in vain God has set open a fountain to wash in for sin and for uncleanness but they hope to wash themselves clean enough by their own tears God has set up a Ladder whose foot stands upon the Earth and whose top reacheth unto to Heaven but they hope to build a Tower whose top shall reach to heaven and climb up that way God has provided himself a Sacrifice but these think they can make attonement themselves what do you but asperse and blemish the infinite wisdom of God as if he took a great deal of care and were at a great deal of cost about that that signified nothing and troubled himself with vast expence to make a way
carnal confidence that grows upon mens mourning does expose some to the same sin a man may do that many times that he hates Rom. 7.15 the hearts even of godly men are extreamly tainted with sin CHAP. X. Vse 3. Exhortation To Awakened sinners to believe on the Righteousness of Christ Jesus USE III. IF it be safe appearing before God in the Righteousness of Christ here is ground of Exhortation to all such as are awakened to believe in this Righteousness such sinners whose Consciences are indeed awakened are deeply concerned how they shall appear before God while other men are busying themselves to get worldly comforts seeking a felicity in this World and casting off the care of their souls you are making it your business to get into such a condion that you may be accepted with God that you may not miss of eternal salvation it is a matter of trembling to you to think of being a cast-away you dread the thoughts of damnation and are willing to take any pains that you may avoid it you have been labouring for peace and can't get it you have been searching for it as for hid treasures but hither to you have not obtained it you would fain be saved at last what ever trouble you go through here though you should be poor in this world afflicted all your dayes if you might be saved then you have your desire such persons are exhorted from hence to venture their souls upon the righteousness of Christ it is natural to such men to seek help from their own righteousness but beware of that many a soul has been lost in that way that way of self-righteousness is sprinkled with the blood of Souls many a man and woman have been undone in taking that by-path as you desire the welfare of your souls come to and accept of Jesus Christ roll your selves upon him make him your stay and your refuge flee for refuge to the hope that is set before you Heb. 6.18 despair of all other methods of Salvation and trust alone in Jesus Christ let fall all other pleas as such that can stand you in no stead and return the case of your soul upon this plea of Christs righteousness lay up all your hopes in Christ have your whole dependance upon his righteousness Jesus Christ has made a compleat purchase of Salvation he has bought off the guilt of sin and has bought blessedness and life eternal for sinners and God has stated this law of Grace that he that believes in Christ shall be saved by him God has constituted a rule of forgiveness and salvation God has constituted a new covenant according to which he will dispense life unto sinners he tenders a new Covenant unto us according to which we may receive justification from Christs righteousness God tells us upon what terms we shall have life he has stated the method wherein he will bestow mercy he has laid out the way in the Gospel and declares that whoever believes on Christ shall have everlasting life John 3.16.36 this is the only way wherein men shall receive Salvation from Christ if men come not to these terms they shall perish notwithstanding the purchase of Christ 't is only in a way of believing that men come to have any saving benefit by Christ believing in Christ is the condition of the covenant of grace this is indeed a suitable way for our partaking of the benefits of Christ 't is suitable that they should accept of the grace of God and righteousness of Christ that are saved by them it is very meet that salvation should be in such a way that the honour of Gods grace and Christs righteousness may be preserved yet the great reason of Gods stating this way of salvation by Faith was his soveraign pleasure there was no absolute necessity of this that salvation by Christ should be obtained in a way of believing Faith interests us in Christ but it is not through any natural vertue in Faith but by the free constitution of God the influence that Faith has into our justification and salvation is by Gods appointment God has voluntarily stated his law of grace there was no necessity that there should be any condition at all laid upon us God might without the performing of any condition by us have justified by Christ as we were made sinners by the sin of Adam without our consent so might we have been made righteous without our consent but it pleases God to require a condition which seems to be partly that we may have salvation in the way of a covenant which is for our comfort partly to render them that refuse the condition the more inexcusable the pleasure of God is the reason that there was a condition and like wise that Faith is the condition if he had made love to himself or sorrow for sin the condition that would have carried a face as if justification were the reward of our works yet God might have done it if he had pleased but he has stated this law of Grace that he that believeth shall be saved Act. 10.43 whoever believeth on him shall have remission of sins this is the covenant of reconciliation therefore as you do desire everlasting blessedness venture your souls upon the righteousness of Christ this is a way of safety In urging this Exhortation I shall 1. Present some Motives before you 2. Mention some considerations further to inforce those Motives 3. Answer such Objections as awakened sinners are wont to make 1. One Motive is the great sin of rejecting of Christ and not coming unto him men have reason to be afraid to continue in unbelief because there is so much sin and iniquity in it many a wakened sinners that do confess and bewail other sins and speak of them with bitterness of spirit do not lye under the sense of this sin here they are ready to excuse themselves or justifie themselves they don't take the blame of their rejecting of Christ to themselves they plead for that and vindicate themselves as if it was not their fault as if they had not sufficient reason to believe but herein you are greatly mistaken you look upon your unbelief to be your infirmity and calamity but not your sin this is a meer delusion the professed rejecting of Christ was that which filled up the measure of the Jews sins and the heart rejecting of Christ is sin John 16.9 the comfortes shall convince of sin because they believe not in me and tho this heart rejecting of Christ be not a flagitious yet it is a crying sin you cannot anger God more by any thing than by continuing in the neglect of Christ this is the great controversie that God hath with sinners not that they have been guilty of these or those particular transgressions but that they abide in the rejection of the Gospel you may see the greatness of this sin by the many rules that are broken by this sin and by the fountain of it 1. See the
greatness of the sin by the many laws and rules that are broken by it men do violate many Commandments at once in this sin it is a complicated iniquity it is not a single sin but many evils are twisted together in it the rejecting of Christ crosses a great many rules men by their unbelief do cast abundance of dishonour upon God and lie in the breach of many Precepts There are many Rules broken by this sin For 1. You break that particular command of believing in Christ believing in Christ is not only according to many general rules but there is a special command for it we may not only argue this duty by consequence from some general Precepts but here is an express commandment for it it is in terminis required as we are beseeched to believe and invited so we are required John 6.29 this is the work of God that we believe on him whom he hath sent 1 Joh. 3.23 this is his Commandment that we should believe on the Name of his Son Jesus Christ so that by neglecting to come to Christ you break a plain express Precept you carry contrary to the very letter of the Word of God if it were not so expresly set down there might be more pretence for cavilling you might have more to plead that there was some mistake in mens arguing this to be a duty but now you do oppose a plain direct precept what colour can men have to question whither it be their duty when it is set down in the Scripture in so many letters and syllables some awakened sinners that have reformed their former wayes of sin and taken up a course of Religion are apt to please themselves that they don't live in any known sin whereas they live all the while in the neglect of coming unto Christ but how can you sooth up your selves with this when you neglect a plain and express Commandment 2. You deny to Jesus Christ the honour of his Mediatorly Office and of that great Sacrifice that he has offered up unto God God had made Christ Mediator he has committed the work of reconciliation unto Christ and Jesus Christ has undertaken it he was every way furnished for it and has discharged it and upon that account he is worthy to be depended upon Faith in him is an honour due to him Rev. 5.12 Worthy is the Lamb that was slain c. but by your rejecting of him you withhold that honour that belongs to him you deny him the honour of having made satisfaction for sin you should honour every one according to their desert but you cast contempt upon his sacrifice as if it were not sufficient for you you disparage him when you are afraid to venture upon him you cast great reflections as if there were no such virtue in his death and righteousness as is pretended there is a great deal of despising of Christ you belie him the language of unbelief is that his blood is not precious that it does not cleanse from all sin that his sacrifice is not pleasing unto God that the gold he tenders will not make you rich that the white Raiment he offers will not hide your shame thus Jesus is slighted and undervalued by every unbeliever they have low thoughts of Christ and carry accordingly 3. You cast great contempt upon the wisdom of God in finding out such a way of Salvation this is a way that God in infinite wisdom has contrived collos 2.3 there are in Christ all the treasures of wisdom and knowledg but you do desert this way as an unsafe way you dare not venture yourselves in this way as if God when he undertook to find out a way to bring sinners unto glory missed it and did not discover a way that will do that commends this way of life to us that God himself contrived it it is not the invention of man a thing plotted and devised by any finite understanding but the contrivance of God himself but you by refusing of Christ carry as if this were a deceitful way as if this way did not reach the needs of your soul this way is chosen of God and refused by you as if you understood better than God what you needed 4. You refuse wonderful love to reject the kindness and love of God is an abuse of it you ought with thankfulness to entertain Gods love but by rejecting of Christ you reject the greatest love that ever was revealed was it not an act of wonderful love for God to send his Son to dye for us what need had he to be at any such cost if we had been all damned what would he have lost by it we may see in this how deeply the heart of God was concerned in our salvation he did that for us which would have been too much for us to have asked we may well wonder that God would be willing to do such a thing for our salvation it was a great thing for God to be willing that sinners should be saved but for him to lay out himself so in order to it was much more Joh. 3.16 so God loved the world and again it was a great act of love for God to make such a law of grace that he that believeth shall be saved that he should make so small a thing the condition of salvation and say to us as the Prophet did to him wash and be clean if God had laid the sorest burdens upon us and put us upon never so many difficulties as the condition of salvation we should have had reason to bless his name but he only lays this condition on us to accept his offer it was great love that God should make this offer to you when he passes by thousands in the world and never speak a word to them about the way of life yet opens this way to you revealing of it and calling upon you to be saved he cast your lot in a time when and where these offers should be made and the way of life is held forth with all plainness and when he has snatched others away younger than you he is yet waiting upon you keeps knocking at your door and upon this account you are utterly inexcusable in refusing to come to Christ shall God be at a great deal of cost and care in order to your salvation and will you not accept of his Son shall Christ make a journey from heaven to save you and shall he lose his labour God in compassion has provided bread for you and will you not eat it a garment for you and will not put it on has he sent a Physitian and will you not accept his help are Gods bowel earning over your dying souls and will you reject his care indeed when you refuse Christ you despise the tender love of God and that heart is very hard that can slight such tender love you are guilty of great ingratitude that do reject this offer you are greatly injurious unto God thus to blow upon his love
endure that go to hell you may not think to escape as heathens will do your load will be heavier and your fire will be hotter and your judgment every way sorer than the judgment of other men God will proportion every mans misery to his iniquity and as you have enjoyed greater light and love so you must expect more amazing and exquisite wrath than other men conscience has more to accuse you of and condemn you for and so has God and you will sink down deeper into hell than other men you are treasuring up a greater measure of wrath than others against the day of wrath you have blessed God it may be many times for the means of Grace that he has bestowed upon you but you will curse your selves a thousand times more for not improving them you will wish that you had lived in the darkest corners of the earth among Scythians and Barbarians it will be a terror to you to think of your Baptism what books you have read what Ministers you have heard what counsels have been given to you every sinner will be in a dreadful condition then but it will be more tolerable for many than for you Mat. 11.22 24. 3. The third motive is that you shall be accepted and saved if you will believe Life and death are set before you though you have been a grievous sinner though you have hardned your heart against God along while though you have rejected counsels and despised reproofs and spent your dayes hitherto in sin and travelled a great way in the path that leads to death yet there is no necessity of your damnation you are capable of salvation still if you will not cast away your self by continuing in unbelief you must bear it your selves others that laboured after your salvation will do well enough the loss will be your own but there is no need of your being ruined there is yet an open door and liberty set before you to enter into the most holy place if you will but accept of Christ you shall have salvation you are crying out what must I do to be saved you are not so solicitous for worldly enjoyments but your care is to go to Heaven and there is reason for it it is a glorious thing to see the face of God to be spectators of his glory the glimpses of it here are more refreshing than all the sweetnesses of the World to see God Father Son and Holy Ghost and all the Attributes of God is most delightful if you go to Heaven there you will have an uninterrupted sight of God you shall see him as he is and no clouds shall ever darken the sight of his countenance then you shall have the abiding sense of his love never make any questien about it more but be delighting therein for ever then you shall be delivered from sin and made glorious after the image of God then you shall be with Jesus Christ it is a comfort to hear of him but then you shall be in his presence you have a fame of him now but then you shall see him your eyes shall behold your Redeemer him that is wonderful in his person God and man and wonderful in the glory that he is advanced unto you shall have external manifestations of his favour you shall hear his wisdom and see his glorious managements and behaviour of himself and have opportunity to express your thankfulness unto the face of Christ then you shall have the gifts of the Spirit in a glorious manner the company of holy Angels that have been helpful to you and Spirits that you have heard and read of in the Book of God Adam and Noah and Abraham Moses David Paul c. there your imployment will be glorious and your body will be glorious if you will but come to Christ besides a great deal of mercy that God will bestow upon you in this world you shall partake of eternal salvation as poor a sinful creature as thou art the Lord is offering eternal life to thee if you will but accept it as a free gift from him through Jesus Christ you shall be welcome to it though heavenly glory be so great and you be so unworthy God will bestow it upon you do you desire eternal life are you indeed set for happiness in another world if you are you may soon secure it and make it sure to you if you will entertain these calls of the Gospel and you shall be saved the Lord has given abundance assurance this is no pleasing dream but a thing certain and infallible This appears if you consider 1. Because God has been at a great deal of cost in order to the salvation of Believers If a man should engage so far in any undertaking as to spend a vast estate in it we should readily conclude that it lay indeed upon his heart that he was real in it and that his spirit was deeply engaged and thus it is in this case God has been at great expense he has laid out himself more for the salvation of Believers than he did for the making of the World he has exercised much of his wisdom on this design much power yea he gave his only begotten Son that whoever believeth on him might not perish but might have everlasting life Joh 3 10. must not his heart be much in it when he gave his Son to die could any thing have induced God to such a strange dispensation had not the salvation of Believers been a thing that his heart was resolved upon God has by this given conviction to the World that he is set to save believers when we consider how many wonders God wrought in order to it how he sent his Son from heaven constituted him a Mediator delivered him over unto death it may give us great satisfaction that God is really bent to save them why should he go so far if he did not intend to go thorow God that has spent so much for the salvation of believers will spend a little more to carry the work on to perfection God loves his Son too much to let him die in vain to put him to such sorrows and then to let the design of all his sufferings fall to the ground 2. God has promised Jesus Christ to save those that believe on him Christ Jesus did not die at uncertainties the Father had engaged to him the salvation of believers God covenantd with him multitudes should be saved by him and that in a way of believing Isai 53.11 by his knowledg shall my righteous servant justifie many for he shall bear their iniquities and Jesus Christ in expectation of that has laid down his life and is waiting for the accomplishment of the promise Christ has taken Gods word and has paid the price of their salvation and God will not fail of his promise this eternal transaction between the Father and the Son puts the salvation of believers beyond all question God stands engaged to Christ and Christ is set
to Christ men must not wait for a willing spirit as a ground of encouragement to come to Christ God does not require that men should be first willing and then come it is a concomitant willingness only that God does require not an antecedent for indeed no man is indeed truly willing to believe in Christ until he does so 3. The meaning of it is that there is an universal liberty given to men to come to Christ he will bestow the blessing on none but those that will and upon any one that will the meaning is that he will reject no man that will come upon any defect whatever upon any account that may be thought of whatever their outward condition be whatever hearts they have whatever their former life have been whatever weakness there be in their faith it is an universal offer without an exception Objection 12. I am afraid I don't understand the meaning of the call God promises life to them that believe but there may be some interpretation or other found out that I did not think of I fear I should but deceive my self if I should come Answer You scare your self causelesly God has upon design so phrased the calls of the Gospel that all our scruples may be removed Joh. 6.37 he that cometh unto me I will in no wise cast out God has made our way plain to Christ there can be no interpretation made contrary to the words of the call and they bind the thing sure enough there can be no interpretation contrary to the glory of free grace which is the great thing that God does design his design shall not fall to the ground there can be no such interpretation as shall rob Christ of his honour the honour of being a compleat Saviour yea there can be no such interpretation but what is suitable to the necessity of sinners this way of salvation is proposed to be an help to us and if we can't have salvation in a way of free grace upon Christs account but that there must be some worthiness in us it would be no help to us if God did stand for any worthiness in us we should be uncapable of salvation Objection 13. I am afraid if I should believe that I shall come in a wrong way and then I shall be in a worse condition then I am now then I shall go hoping to hell Answer If you come to Christ meerly upon Gospel encouragement you cannot come in a wrong way if you come indeed upon such encouragements as these that you have not much angred God that you have pacified him that your have a great love for him that you have not been so bad as other men that your heart is soft and broken for sin c. you don't come in a right way but if you come meerly upon the encouragements that God sets before you in his Word you do come in a right way God offers salvation to you and tells you that his grace is free that Christ has dyed for our sins and if this prevail upon you that though you are vile yet there is vertue enough in Christ for the pardon of them that God is a God of glorious grace and his Word is true and upon the encouragement hereof you come to Christ God will not reject you this is the faith that God calls for Psal 36 7. Psal 91.4 2 Tim. 1.12 Objection 14. In this way of coming unto Christ I must take all upon trust we don't see that it is so we cannot tell whether Jesus he the Christ whether God does take delight in his sacrifice and be willing to accept of us it is so reported and recorded but we don't know it to be so but must take it upon trust Answer We must indeed take things upon trust but it is upon the testimony of God if we must take it upon trust from man only that would be hard but it is not hard to take it upon trust from God we have more for it than against it we have nothing against it but vain conjectures and surmises the things themselves are not incredible this way of salvation is neither contrary to the justice of God nor beyond the mercy of God no man was ever able to give any demonstration against this way of salvation Men scare themselves with many vain scruples and ignorant imaginations of their own and are such conjectures and guessings to be set against the testimony of God God has sent us word from heaven that we may have salvation by Christ he gives his witness unto it and that may well satisfie us what God speaks he will make good if we receive the witness of men the Witness of God is greater and we may safely venture our souls upon his Word God assures us that it is so and gives a large account in his Word how the thing is brought about he gives us an account of the reason of it the means and method of accomplishing it and the design that is upon his heart in such a way as is exceeding agreeable unto right reason remoxing all weighty objections that can arise in your hearts if you will hearken unto cavils and the pretenses of reason and stand off from Jesus Christ you must expect to rue it another day but if you desire the good of your souls and to escape those miseries that shall come upon an unbelieving world reject temptations and cast away all the vain arguings of your hearts and accept of this glorious call and build upon this sure foundation you need not have any greater assurance than Gods Word which will endure when Heaven and Earth shall fail it is well for those men and women that have Word of God for their salvation it is bad building hopes of heaven upon mens fancies but it is safe building them upon Gods Word CHAP. XI Vse 4. Exhortation To Saints to live by Faith upon the Righteousness of Jesus Christ for your acceptance USE IV. I Shall conclude the Discourse with an Exhortation to the people of God to be often renewing acts of dependance upon Christs Righteousness for your acceptance with God be believing on Christ for your acceptance both now and in the day of Judgment a great part of the life of a Christian lies in the exercise of Faith and as you are to be exercising Faith in Christ for other things so especially for your acceptance and salvation 't is not enough that you have once ventured your selves on Christ and accepted of the tender of life made to you through him but you must live upon Christ for acceptance all your dayes you ought to be alwayes in a believing frame and never to put forth any act contrary unto the act of Faith and very often to be renewing of the acts of Faith for your acceptance there are many special occasions when it is duty so to do as when God is setting the offers of this grace before you in his Word and in the Sacrament of the
Lords Supper so when you meet with any temptations to beat you off from this way of believing when you have been contracting any special guilt when you go before God in solemn prayer and besides what is to be done on such occasions as these it is a duty to have the heart working and carried out in this way at other times and it will be so where the heart is in a believing frame men then will love to be thinking upon the precious righteoousness of Christ and putting forth acts of dependance thereupon God requires you to be much in the exercise of Faith 1 Joh. 5.13 those things have I written to you that believe on the Name of the Son of God that you may know that you have eternal life and that you may believe on the Name of the Son of God. This ought to be upon a double account 1. This is an honour due to God and Jesus Christ it becomes us to be putting honour upon them by reniewing those acts of Faith when a man is drawing his encouragement from the righteousness of Christ and the free grace of God prizing Christs Righteousness satisfied with that rejoycing in it rolling himself upon it he is putting honour thereupon and it is no more than it does deserve it becomes us to be giving this glory unto God and Jesus Christ when the acts of Faith are much intermitted and when there are any actings of unbelief we do deny them their due honour but the exercise of Faith is a practical acknowledgment of their glory and this is one part of that way of holiness wherein the people of God are walking unto salvation the first act of Faith in Christ is the fulfilling of the Covenant other acts of Faith are a part of our attending that way of holiness which is the way of life 2. This is the way of our comfort we need to be from time to time renewing the acts of Faith that we may live a comfortable life this is a way to have a stable and well grounded comfort for in this way of salvation God has given us everlasting consolation and good hope 2 Thess 2.16 the actings of unbelief fill the soul with trouble that saint must needs live a sorrowful life that is much carried away with an unbelieving heart such a life is attended with many terrors and fears unbelief is the sinking of the heart the prevailings of a spirit of discouragement bring a man into a most perplexed condition and he that lives in a way of carnal confidence will live a life of trouble though at times his joy may be great yet there will often be such discoveries of his heart and convictions of his danger as will fill his soul with fear and trembling the only way to live a sweet and comfortable life is to live by Faith upon Christ the actings of Faith give rest unto the heart there will be some measure of comfort wherever Faith is in exercise though a man be in the dark about his condition yet the very actings of Faith will support his heart Faith discovers a resting place for the soul in the exercise of Faith the soul is receiving of encouragement therefore Faith is often expressed in Scripture by joy Phil. 3.3 Hab. 3.18 indeed there is a sweetness and pleasingness in the exercises of every grace because they are suitable to that new nature that God has put into his Saints but there is a special sweetness in the exercise of Faith because the nature of it is to entertain a well grounded comfort and encouragement the very actings of Faith have a great deal of comfort in them and the reflection of the soul upon those acts of Faith has a great deal of comfort in them Faith it self is comfortable and the sight of Faith is comfortable Faith comforts as it entertains the glad tidings of the Gospel as it discovers a door of hope the light of Faith comforts as it discovers a sure evidence of Salvation In prosecuting of this VSE we shall consider three things 1. That Saints are apt to be discouraged from believing on the righteousness of Christ for acceptance 2. What their discouragements are together with proposals for the removing of them 3. What course saints should take that they may live by Faith on Christs righteousness and not be discouraged 1. Consider Saints are apt to be discouraged from believing on the righteousness of Christ for acceptance there are two sorts of discouragements that Christians have with respect unto their acceptance one sort is when they are discouraged as if they were not accepted as if they were not saints and in a state of salvation their present state is dark unto them and this arises either from Gods dispensations towards them or their carriages towards God God layes afflictions upon them exercises them with inward temptations don't give assurance of his love don't answer their prayers don't quicken their hearts in his Ordinances and they are carried away with corruption don't feel the working of love in their hearts have not such spiritual hearts as others of the people of God and so they are ready to sink as if their present state were not a state of peace with God the other sort of discouragement is when they are afraid to come unto Christ for acceptance they are called upon to believe but are discouraged from that duty it don't enter into them that God is free to accept of them through Christ they dare not believe and these two sorts of discouragements are generally Companions and go together though not alwayes usually when Christians are discouraged as to their present state they are also more backward to believe than at other times and their hearts are frighted because of the greatness and number of their sins and when they are in an unbelieving frame they are many times discouraged as if they were not Saints and can't discern those signs that they can see plain enough at another time this latter sort of discouragement whereby Saints are discouraged from believing in Christ is that we are now discoursing of and this discouraged frame is one of those frames that are contrary to a believing frame there are two other frames in Christians that are contrary to believing in Christ one is a slighty careless and regardless frame of spirit respecting acceptance with God and eternal salvation mens hearts are sometimes so deeply engaged in the world that they are little concerned about the state of their souls they have not the weight of it on their hearts to make sure a part in Christ sometimes Christians are under the prevailings of a sensless Spirit they have not sense nor solemnity enough upon their hearts to put forth an act of Faith the other is a self-righteous frame whereby Christians are apt to be drawing of their encouragements for their acceptance with God from their own righteousness but besides these there is a discouraged frame of spirit whereby Saints are afraid to believe
of great sinners that is evident because God does pardon great sinners Luk. 7.47 her sins which are many are forgiven 2 Jesus Christ has satisfied for great sins and great sinners as well as lesser when God sent Jesus Christ it was in his liberty to appoint him to dye for what sins and sinners he pleased Christ Jesus was capable of satisfying for one as well as for another for he was so worthy a person that he was capable by his sufferings to expiate the greatest sins his short sufferings were sufficient to satisfie for the greatest offences and God did put that work upon him to satisfie for great sins and he has discharged it he has satisfied for great offenders Christ has payed a price of redemption for the greatest sins one excepted therefore generally in Scripture it is said that he has made reconciliation for sins without any exception he bare our sins 1 Pet. 2.24 he is the propitiation for our sins 1 Joh. 2.2 he has purged our sins Heb. 1.3 yea the Scripture testifies that his blood cleanseth us from all sin 1 Joh. 1.7 he died for the chiefest sinners as is implyed 1 Tim 1.15 and therefore sinners without distinction are invited to come to Christ for forgiveness 3. Gods manner is to suffer a great deal of sin to remain in his people here he could if it pleased him purge it out all at once but he suffers it to be otherwise for many great ends as to magnifie his power in preserving the seed of grace notwithstanding all that opposition which is made by Satan and their own corruption so to carry on the work of sanctification in such a manner as that they shall stand in continual need of justification and pardon and among other ends this is not the least to try the saith of his people and exercise taht there be none of the people of God but are attended with a great deal of sin so was Noah Jacob Asa Jehosaphat and Paul Rom. 7.23 I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin that is in my members and that shews that God can love those that have a great deal of sin in them and that he can pardon them his suffering of it to be in his own evidences the sufficiency of grace to pardon it 4. God is as free to pardon hypocrites as any other men if they come unto Jesus Christ the people of God are afraid many times that they are hypocrites but that should not discourage them from believing hypocrites are as wellcome to come unto Christ as Saints God does not exclude those that have lived long in a way of hypocrisie they may come with freedom of spirit notwithstanding men should not suspend the exercise of Faith until it be cleared up to them they are no hypocrites when they are most in the dark about their state their way is to trust in the name of the Lord and stay themselves upon their God Isa 50.10 if you should be hypocrites there is encouragement enough to receive the Gospel God has pardoned thousands that have spent a great deal of time in hypocrisie were not the Jews that Christ and the Apostles offered salvation generally to hypocrites had not Paul lived a great while in a way of hypocrisie and Nicodemus God rejects not any man that accepts of Jesus Christ though he has been an hypocrite Discouragement 3. That God passes by many others and does not bestow salvation upon them there be many whole Nations that God passeth over and leaves to perish and many particular men among his visible people many are called but few are chosen Mat. 20.16 and they can't see any reason why God should bestow salvation upon them when he does deny it to multitudes of others why God should make such a difference between them and others when they are called on to believe on Christ they are afraid to do it it damps their hearts to think that there are so few that God does save so many rejected and they can fee nothing in themselves to incline the heart of God to them God passes over many wise men noble men valiant men rich men learned men good natur'd men men of great accomplishments and don 't bestow salvation on them if they could but see any reason why God should set his heart upon them and make such a difference between them and others it would not be so hard to them to believe but when they consider what kind of men God has cast off and rejected it makes them fear that God will reject them also the severity of God upon others discourages them as if there were little likelihood of their salvation they are frighting of themselves as if there were little hopes for them it is a sinking thing to them that many men more probable than they have fallen short of Salvation if they could give a reason why God should set his heart upon them when he rejects others it would mightily satisfie them but because they can't they are full of doubts For the removal of this Discouragement Consider 1. The only reason why God sets his love on one man and not upon another is because he pleases he acts the soveraignty of his own will in it it is his own will that makes the difference between men 1 Cor 4.7 who maketh this to differ from another and what hast thou that thou hast not received Rom 9.15 I will have mercy upon whom I will have mercy God in loving of men acts arbitrarily he acts as the Potter in forming his Vessels to divers uses out of the same lump the with of God is sufficient to move him to chuse one and refuse another he can bestow his love upon men where there is nothing in them to draw it the will of God can act independently and indeed it cannot have a dependance upon any other thing there is nothing out of God that can incline the will of God all those things that men are apt to suppose to have an influence upon the will of God have indeed a dependance upon his will there is nothing in any man to sway the will of God any way there is nothing in any man to be an argument with the Lord to love him nothing that can work upon the affection of God to make God love him he has no excellency that can perswade the Lord to love him whatever beauty understanding good nature he has those things can't sway God God is not taken with those excellencies and accomplishments that are in men as to have his heart fastened and allured to them thereby and on the other hand there is nothing in man that can hinder God from loving of him if the man be weak in understanding of contemptible and wicked Parents and his outward condition mean yet God can set his heart upon him there is nothing in this and that man that can have any efficacy upon
the Lord to make him hate him there is nothing in man that can byas the will of God either way to love him or hate him but God herein acts from his meer pleasure 2. Hence it follows that this or that particular man is as capable of being loved of God as any other in the World God has manifested special love unto thousands of men and women and you are as capable an object of divine sove as any of them you are as capable as Abrahum Moses David Paul or any other it is true you are as capable of Gods hatred also as any other the meer pleasure of God does decide it who shall be the objects of his love and his hatred you have no reason to be discouraged because you can find no reason in your self of Gods love those that God did set his love upon could find no reason in themselves of Gods love though you be mean and despicable yet you are as capable to be an object of Gods love as any other I do not say that one man is under as great likelihood as another they that God brings under means are the children of godly Parents that God is striving with by his Spirit are more likely than others but one is as capable as the other for the free will of God is the only thing that does determine it and therefore you have sufficient ground of encouragement to accept the offer of salvation 3. If God have wrought a spirit of Faith and Holiness in you that is a manifestation that God has set his love upon you though you can find no reason why God should love you can't tell why God should have any respect unto you yet it is certain he does love you if you have a gracious change wrought in you though he has cast away thousands of greater natural and acquired endowments than you and of greater external enjoyments than you yet you are one of those that he has chosen and has set his heart upon 2 Tim. 1.9 Who hath loved us and called us with an holy calling not according to our works but according to his purpose and grace given us in Christ Jesus before the World began Discouragement 4. They find things since their coming to Christ much contrary to their expectation they thought that they should have had more expressions of the love of God more quicknings of the Spirit more help against corruption more visible answers of prayer they thought that if they came to Christ they should have had little trouble or temptation but have lived a sweet easie and pleasant life but things are far otherwise things run very low in their souls they have a great deal of darkness and temptation they find very evil workings of heart and therefore they fear whether God has accepted of them or be willing to accept of them and to bestow salvation upon them did they walk in the light of the Lord and enjoy such communion with God as they expected and feel such evident fruits of the love of God as they promised themselves they should not be so backward to believe but since it is otherwise it begets a trembling and fearfulness in them it puts them to a great stand hence the calls of God take less impression on them especially because they think it is not so with others that come to Christ others do enjoy more manifest tokens of divine acceptance but they are both in inward and outward respects under tokens of divine displeasure and this is an hindrance unto their believing Job 9 16 17. If I had called and he had answered yet would I not believe that he had bearkened to my voice for he breaketh me with a tempest and multiplieth my wounds without cause For the removal of this Discouragement Consider 1. That many sad and sorrowful dispensations are consistent with the favour of God men are ready to think that if God delighted in them he could not find in his heart to exercise them in such a manner his compassion would work so towards them that they should not experience such sorrows but men greatly mistake it is true that all the wayes of God are mercy to them that fear him but yet many times his wayes are in appearance contrary unto love it is common with God to bring those that he has rejected into a prosperous condition they are under very smiling providences and on the other hand God frequently frowns upon his own children not only in external dispensations but also by inward darkness leaving them to conflict with sore temptations the love of God to his people is not an affection as love in men is but it is a design to make them happy not to bestow all those degrees of blessedness upon them that he can but it is with subserviency to a greater design even the glory of his Name and therefore he leads them to happiness in such a way as is conducible to the manifestation of the glory of his pardoning grace his holiness and soveraignty and it is frequent with God to lay very heavy afflictions upon his dearest children Psal 73.14 all the day long I have been plagued and chastened every morning and God leaves his sometimes to a great deal of inward darkness Psal 88.15 while I suffer thy terrors I am distracted men that fear the Lord may be in darkness and have no light Isai 50.10 the dispensations of God unto Job and the issue of the controversie between him and his friends stand upon record to satisfie the hearts of Gods people in all ages in this particular 2. God does sometimes withdraw from his own children the sensible quicknings of his spirit God never takes away wholly his sanctifying presence from his people God is present with them to uphold the being of grace there is a divine manutenency whereby God does preserve the life of grace at all times but the sensible quicknings of his spirit may be often withheld God may often so far withdraw that they may not perceive any special gracious operation of the spirit upon their hearts and that as at other times so in duties of worship they may be left many times under great dulness and senslesness left much to the stoniness of their own hearts without any special impressions made on them by the spirit of God there are times when God makes their hearts burn within them but there are times when they are left unto a benummed frame of spirit as if they had no spiritual senses they have great cause of joy but their hearts do not rejoyce therein great cause of sorrow but unaffected with it great cause of fear but fearless their senses are bound up and spiritual truths that they think of or hear of don't sink into them Mat. 25.5 They all slumbred and slept 3. The people of God ought not to count it a frown that they have not the immediate light of Gods countenance frequently we must have a care that we do not complain