set against this turning to God being a lump of Enmity Rom. 8. 7. Th◠then it may be drawn to consent it must have 〈◊〉 New principle put into it and because the Will 〈◊〉 a power in a cause by counsel it requires that the Understanding be also rectified which is filled with crooked principles Call good evil c. and cannot do other so long as it remains in its carnality◠Isa 44 20. The New Convert is therefore sa◠to be a New Creature and all in him to be New◠2 Cor. 5. 17. And what is it wherein this change consists whereby he is new made but those sanctifying graces that are infused into him and disfused through the whole man Eph. 4. 24. Such a discovery then must needs witness to the ma◠that he is pardoned because it witnesseth the Conversion that is an inseparable companion of forgiveness 3. God designing his own Glory in forgiving the Sinner doth it in such a way as may be in all respects answerable Gods last end in all his works is his own Glory that there are designs of love and good will to the Creature in many of these works is beyond question but these are subordinated and ever refer to that as their highest aim and are accordingly so regulated as to advance it in the accomplishment of them So that though God intends the Sinners Salvation when he Justifieth him and therefore together with forgiveness he entituleth him to the Kingdom yet there are several Attributes that are concerned in this affair every of which must have its lustre herein and as his rich grace and mercy are in this exalted gloriously and as his Justice must be secured from wrong yea and triumph in it so there is his Holiness here to be displayed for God will be Holy in all his doings Psal 145. 17. Now the Holiness of God hath a special concern here in the manifestation of the hatred he bears to sin notwithstanding the love he bears to the person whom he pardons and if God should forgive the Sinner and yet not take away his Guile or purge him from his sin and overturn the Dominion of it he would seem not only to love the person but approve of his iniquity contrary to Hab. 1. 13. On this account wicked men who for the present escape punishment think so Psal 50. 21. And therefore to vindicate his holiness wherever he pardons sin he subdues it they go together Mic. 7. 19. 4. Pardon of Sin is a New-Covenant Blessing in which there is a perfect Reconciliation made between God and the person forgiven God often speaks of a Covenant that he will make with his people and we are told what are the benefits of it Isa 55. 3. The sure mercies of David i. e. all the good that Christ hath purchased for them whereof this is one and is expresly mentioned Jer. 31. 33 34. Now sin had made a breach between God and us and when God forgives and Justifies the Sinner he thereby signifieth that he is atoned and the Reconciliation is mutual 2 Cor. 5. 19 20. And there is no prospect of a Reconciliation either on Gods part or the Sinners so long as sin remaineth in its power and he is not Sanctified this is the abominable thing that he beteth Jer. 44. 4. It is that which made the Separation Isa 59. 2. How then should he hold amity with one that hath nothing else in him Psal 5. 4 5. It is sin that hath filled the Carnal mind with enmity Rom. 8. 7. Till then he is Sanctified and his Guile subdued he cannot possibly be reconciled to God and so the New-Covenant cannot be plighted without which he is not forgiven 5. Jesus Christ Redeemed us for his Service Forgiveness of sin is a fruit of Christ's purchase he Bought it for us 1 Tim. 2. 6. And in the Application of a pardon the Redemption of Christ is applied to us and where any one part of it is applied the whole is so for Christ cannot lose any part of the design of this great work and we are assured that he Sought in it a people to Serve him which is promised to him as a fruit of it Psal 22. 30. We are therefore told that it was for this Tit. 2. 14. And his people are said to be Redeemed from their Iniquities Psal 130. 8. And from their vain Conversation 1 Pet. 1. 18. And the strongest argument to oblige us to Holiness is fetcht from this consideration 1 Cor. 6. 19 20. Now as long as Sin reigns in the man he is the Servant of Sin during which he cannot Serve the Lord Christ he must then be made free from it in order to his attaining this end Rom. 6. compare verse 20. with 22. It is sincere Service and without Guile that he expects and by which he is honoured and because Christ will have Service from every pardoned one he with his pardon puts into him a new principle which makes him upright 6. Pardon or Justification is in order to Glorification They are Connected Rom. 8. 30. So long as the Law Sentence of Death was out against them they were incapable in that state of being Glorified when God taketh off the Sentence it is always in order to the making them happy for ever and therefore it must needs be followed with the Making them meet for that Glorious state which cannot be enjoyed by any of the Children of men so long as they have a Spirit full of Guile The natural man cannot be entertained in the spotless Kingdom nor can he resent the happiness either of the Place or Company or employment in it except he be made Holy all being accommodated to happify no other That then God may accomplish this design of his he Sanctifyeth them together with Justifying of them Christ had an eye to this Eph. 5. 25 26 27. From all these Considerations we see how evidential this being without Guile is of our being pardoned and how necessary it is for us to be able to argue this from that if we would not be mistaken in our hopes and assurances USE I. For INFORMATION in two particulars 1. Learn hence how vainly many pretend themselves to be in a Pardoned state How few indeed are there of those that Live under the Gospel who do not presume of this whence else is the quietness and confidence of the most under all the aw◠and awakning truths that sound in their Ears from time to time And yet if they were brought to the tryal of this one Character how must they fall before it And that not only in their own Consciences but in the Consciences of others too even after all the allowances which a well regulated Charity may make are afforded to them And 〈◊〉 is to be feared that besides those that walk open faced there are a great many of close covered Hypocrites whose own hearts would condemn them◠if they would hear them speak how plausibly so ever they carry it in
And there never was an instance of so much as one that was defeated the greatest Prodigal such as he Luke 15. If he hath come to himself gone back to his Father confessed his sins and deservings and cast himself upon his Soveraign Grace hath found him so ready that he hath met him a great way off taken him into his arms and given him all the Testimonies of his pardon 3. What influence this confession hath into that forgiveness for the obtaining of it A. 1. Negatively it is neither the meritorious nor the moving cause of Gods forgiving us 1. It is not the meritorious cause of it We have already observed that it is a free favour It is indeed first merited for us before we can partake in it for it belongs to Justification we are first ransomed and then pardoned but our confession hath no hand in this It is through Christ's Blood that we obtain remission by his stripes we are healed Isa 53. 5. Confession carrieth no satisfaction in it but is a legal and full proof of our Guilt in it we condemn our selves it saith as Dan. 9 8. To us belongs Confusion the Law left no room for a pardon upon acknowledgment this is purely Evangelical 2. Nor is it the moving cause of it Among men indeed a tender heart is moved by an ingenious confession and humble subâ—ission and it makes us to relent and shew compassion to a delinquent but though such affections are ascribed to God yet it is after the manner of men and warily to be understood Affections are attributed to him in regard of the Effects which flow from his fixed and unalterable will Confession is an adjunct of true Repentance and God is the Author of that as well as of the pardon Acts 5. 31. To be able truly to confess Sin is his gift 2. Positively this Confession belongs to the way in which God is wont to apply forgiveness to Sinners God designed from Eternity to forgive them but he hath laid out this Medium through which he will bring them to it How God treats with Infants is beyond our decision but in regard of such as are of years of understanding and under the Gospel there are two things observable 1. That God requires this Confession of these that hope to obtain forgiveness of him The influence therefore of one upon the other is only as it is the way of Divine Appointment to obtain it the promise so runs Prov. 28. 13. And that clause is inserted Jer. 3. 13. Only acknowledge c. God will be sought to for pardon and there can be no asking forgiveness without acknowledging Guilt Hence though this be Gods gift as well as the other yet it is whiles the Guilty Sinner is prostrating himself at the foot stool of Mercy taking shame to himself that God comes and passeth the act of pardon upon him Luk. 15. 17. In summe where God giveth a Pardon he gives Repentance and where true Repentance is there will be confession So we may safely conclude that he who is not brought truly to confess hath not truly repented of his sins and if he be still an impenitent he is certainly an unpardoned man 2. That this Confession is the way to obtain the evidence or witness of our pardon God is sometimes said to forgive when he witnesseth in us to his pardoning mercy and the reason is because the man was before in his own apprehension unpardoned though his state were good Now as it is usual for God to come in and refresh the heart with telling it its Sin is forgiven whiles the bleeding Soul is bemoaning it self with most humble confessions to him so there is matter of evidence in the confession it self and when we can truly say we have so confessed as before we have the characteâ— of one that hath received this grace of God and so is in a state of forgiveness whereas the want of this is just reason to make us call it in question at least to think that sin is not forgiven which is not thus confessed USE I. For Caution Take heed of abusing this truth unto presumption It is a great policy of Satan to hold men as long as he can in carnal security unto which their own natural inclination leads them and among other devices he hath to insinuate into them by this is one main engine that he useth with those that live under the Gospel and enjoy the priviledges of it to blow them up with false surmizes about God and thence to draw ungrounded conclusions about their good estate and arrogate to themselves the things that belong not to them let us then be warned to take heed to our selves and there are many that need this warning lest they rue it for ever viz. 1. All such as resolve their whole hope into the merciful nature of God not seeking his favour in his own way That God is merciful and gracious is a great truth and wo to us all if it were not so had he not written his Name in such Letters we had all been without hope But this precious truth may be abused and it is so by all those that have no other plea for Salvation but because God is merciful his natural goodness and his common love to his Creature is the only foundation on which they build thence arguing that they cannot perish and hence enquire no farther but rest here never asking how this mercy may be obtained so as to obtain a deliverance from the Curse fallen on them or what are the terms of the New Covenant on which God offers himself to be propitious to Sinners and so never study a compliance with them but count it enough that he is such a God this is derided in that Sarcasm Isa 27. 4. And this Spirit was in them Joh. 8. 32. And if we may judge of mens hearts by their practices this is the guise of all the loose Professors that live carelesly and yet confidently 2. They that instead of confessing do cover their sins and yet hope to do well enough And how many are there of these Such as seek to hide their Sins under excuses or to justifie themselves by pleas and defences or that little regard to practice Repentance upon their falling into sin but think it sufficient either to plead their infirmity or slight it over with saying we are all Sinners and none without their faults or a pretence that they allow it not in themselves though the flesh be too hard for them and hope that God will not charge it thus they prevent their deep sorrow and taking to themselves the due shame for their sins and think they are as good Christians as any and God will accept them as well as the best surely this speaks them presumptuous 3. They that encourage themselves to sin boldly on account of Gods mercy Instead of being melted into Godly Sorrow on consideration that God is so good and gracious which is the kindly effect of it
any thing by not confessing to God is a great folly He doth not need our confession to give him any information he knows them and can set them in order before us when he pleaseth if then he looketh for our acknowledgment and we do not make it this will turn to our damage there is a threatning in that Prov. 28. 13. He that covereth his sins shall not prosper 2. All Sin is against God Men may be injured by it but whether they be or no Gods honour is stricken at by every Sin it is a transgression of his Law 1 Joh. 3. 4. It is a coming â—ort of his glory Rom. 3. 23. And that is an afâ—â—ont offered to him and indeed considered as â—in it is only against him Psal 51. 4. And whom should we make our Confession to but him whom we have provoked by it he is the party firstly concerned and must not be neglected 3. He only can forgive us our sins Our great encouragement to confess is our hope to obtain mercy and pardon and therefore the Gospel which made discovery of forgiveness through Christ is the great motive to poor Sinners to fall down before God and acknowledge their Sins to him Well this is his Prerogative and he will not give it another Dan. 9. 9. To the Lord belong mercies and forgivenesses Men indeed may remit to us the injury done to them so far as they are concerned and too often that is all that we trouble our selves about but the Sin may yet â—y upon us they may do their work but they cannot do Gods work and if he be not atoned that Sin will undo us but if he forgive us all is well and we are happy 4. If we hope to obtain forgiveness of him we must seek it in his way As there is forgiveness with him Psal 130. 4. So there is a course to be taken by such as would obtain it of him and among other things which he requireth this is â—ne viz. that we confess it to him humbly heartily fully hence the promise is connected with 〈◊〉 Prov. 28. 13. Lev. 26. 40. 1 Joh. 1. 9. God will not baulk this and for us to neglect it is tâ— out our selves off from the Gospel hope Noâ— this Confessing to God intends not only a coâ—ming before him in Prayer and laying open thâ— case but a particular reflection and animadversioâ— on the sin under this consideration that it is againâ—â— him to see and bewail before him the wronâ— we have done to his name the dishonour wâ— have brought to his declarative glory the reâ—proach to his Gospel and the profession wâ— have made of it these are the aggravations wâ— are to put to it and by them to lay the greaâ—est weight upon it this was doubtless Davidâ— aim Psal 51. 4. Against thee thee only c. Nâ— that he had forgat the wrong he had done to oâ—thers but the concern of Gods Glory went nearest to him and swallowed up the rest so saithâ— the poor Prodigal Luk. 15. 18. I have sinned againsâ— heaven and before thee 2. It follows to shew how necessary and proâ—per such a Confession is for the relief of a dâ—stressed Conscience Which will be evidenced bâ— the following Conclusions 1. That the great burden lying on the Conscience thâ— distresseth it for Sin is the Guilt A gracious Soâ— indeed is humbled and put into mourning by reâ—son of the pollution that cleaveth to his Sin aâ—â— it is the principal ingredient of a kindly godâ— Sorrow for sin but though that abaseth thâ— man and makes him vile in his own sight yet doth not fill him with those perplexities we aâ— now considering of The terrors of Conscienâ— arise from the apprehension of Gods Wrath and the impression which the Curses of the Law make on the Soul he seeth God coming against him as an enemy armed with revenge and is in fearful expectation of falling into his hand it is this anger that overwhelmeth him Psal 38. 2. 88. 7. And it is the apprehension of Guilt that produceth it God appears to him terrible in his Holiness and Justice and he doth not apprehend the comfort of a Sealed Pardon hence arise all his Soul agonies 2. That hence as long as this Guilt lieth upon the Conscience the distress must abide A man indeed may be under Guilt and yet have much seeming quiet and how many have a stupendous load of Guilt lying on them and do not groan under it because they feel it not because Conscience is asleep and senseless and many get ease again though their Guilt abideth because they have baffled their Consciences and charmed them into a false perswasion but this is certain while the Conscience hath the remorce of the Guilt upon it and apprehends it the man can have no rest all the diversions he can turn to all the carnal delights he seeks to content himself withal give him no relief the Arrow of Gods wrath abides on his Conscience and festers there his pain is not in the least abated and how is it possible that whiles a man is dogged up and down with an accusing condemning Conscience charging on him the Guilt of Death and threatning him with Eternal Damnation he should have any rest he cannot think it a light matteâ— to Dwell with Everlasting Burnings when they arâ— realized to him though he scoffed at them wheâ— he believed them not 3. This Guilt is not removed from the Consciencâ— but by forgiveness Nothing but a pardon can takâ— it away I know Sinners have other courses tâ— benumme their hearts and stupify the sense oâ— their pain and sometimes by Gods awful Judâ—ment they obtain to bring themselves into dedâ—lency it may be carnal confidence and vain prâ—sumption some mens Consciences are stupifieâ— others secure under a refuge of lies but this is â— false peace the wound is but skinned over anâ— the core will fester within and break out agaiâ—â— more fearfully That man who seeks to quiet hâ—â— mind from the trouble which Sin hath broughâ— him into any other way but by seeking forgiveâ—ness doth but cheat his own Soul and lay a founâ—dation for his greater sorrow Isa 50. 11. Till foâ—giveness cometh the Wrath of God abideth hiâ— Justice stands engaged to pursue him to death anâ— the irresistible hand of Omnipotency is ready tâ— do the Execution nor can any thing remedy thâ— but a free pardon the man cannot expiate it aâ— his repentances and reformations will not satisfâ—â— for it till the Blood of Christ be applied to it will certainly remain 4. That this must be witnessed in the Conscience tâ— give it ease There is peace with God upon the apâ—plying of a pardon Rom. 5. 1. The very act oâ— forgiveness past in the Court of Heaven is a fruâ—â— of Gods being reconciled and rendereth the mans late peaceable but this peace doth not influence â—he Conscience to make peace there till it be acâ—uainted with and ascertained of this forgiveness â—he still his Guilt
God in the Conscience of the person A Copy of his pardon thus ratified iâ— given to him and he is made to read and believe it as coming from God himself and from whence resulteth the Testimony of Conscience acquitting of us 1 Joh. 3. 21. If our heart condemn us not c. i. e. acquits us on good grounds Now this God giveth to the man when he sees best and this is more peculiarly aimed at in our Text though not in separation from the former for without that this is a delusion nor is there any safety in an acquitting Conscience so long as God condemneth us 3. Wherein this readiness in God to forgive is discovered A. Besides that God hath proclaimed this in his Word to belong to his great and glorious Name as that wherein he delighteth to make himself known to the Children of men Exod. 34. 6 7. There is abundant demonstration that he hath given for the confirmation of the truth of it 1. In that any of the sinful race of men have ever been forgiven Such is the vile nature of Sin so high is the affront that is offered to God by it there is so much of malignity in the least Sin and so great an indignity done to the Declarative Glory of God by it that if he had not an heart in him to pardon there had no such thing ever been heard of One Sinner pardoned though the least that ever was in the world is a Monument of Gods wonderful Grace and proclaimeth him to be a forgiving God One such instance saith that there is forgiveness with him for it must proceed from his own voluntary inclination who found the Sinner to be his Enemy and might justly have destroyed him for ever To see a Sinner saved from hell is a matter of just admiration to all such as ever were acquainted with the nature of Sin and what it hath made men to be 2. In the way which he hath contrived to bring about the forgiveness of Sinners The right consideration of this will shew us how deeply Gods heart was engaged for it in the days of Eternity and how unchangeably it is fixed on it in as much as he laid it out before time and pursued it to effect in the fulness of time and truly this is that which hath surprized the Holy Angels themselves with astonishing wonder and they still gaze upon it with greatest admiration the Psalmist observeth Psal 130. 4. With thee there is forgiveness but how comes it to be with him how came he to have a stock of pardoning mercy laid up by him It is true nothing is more free than forgiveness it cannot be bought by but must be given to the Subject but there must a door be opened for the extending of this though God is prone to pardon Psal 86. 5. Yet there was that which lay in the way of it which must be removed else there could have been no application of it the Justice of God which was concerned in and by which the First Covenant was ratified had righteously doomed man to dy for sin and the truth of God had declared that he would stand by his own Law yea and his Holiness by which he is bound for his own Glory would not admit that that Covenant should be baulked Mat. 5. 18. How then shall the Sentence be Executed and yet the Sinner be pardoned There was but one way in which this could be brought about and that was by the interposition of the Eternal Son of God undertaking to be substituted in the Sinners room and to answer all the demands of the Law in his stead that so Justice being satisfied might conspire with Mercy in the Sinners Salvation Psal 85. 10. In which affair the Son of God must become man and be humbled to death and bear all the weight of Divine Displeasure even all the penalties of sin Isa 53. 4 5 6. Nor was Salvation possibly to be had in any other way Acts 4. 12. And yet such was the kindness of God that all this should not obstruct the matter but he would rather make all wonders to meet in one and not Spare his own Son but give him for us that so he might express his kindness to us in pardoning out sins And what greater discovery of good will could there be 3. In the free offers that he maketh of it to men He hath not only made way for it by the Obedience of his Son who paid the price of our Redemption but published it in the Gospel and tendered it to all that come within the sound of that Proclamation And there are two things that set forth his readiness to apply this forgiveness to Sinners 1. That he maketh offer of and invites Sinners to accept it He hath ordered that man be told that he hath forgiveness and that they be bidden to come for it He doth not wait till miserable Sinners cry to him for it which yet would be a rich favour if so they might find it at his hands but because they sought it not nor ever would have done so he sends them an Embassy about it Isa 65. 1. 2 Cor. 5. 20. And would he do so did he not delight in pardoning 2. That he offereth it freely And if he did not do so the Sinner must for ever go without it for he had nothing to purchase it with The Gospel Invitations come as freely as can be supposed Isa 55. 1. Rev. 22. 17. If it be here objected you teach that there are Gospel Conditions on which it is only to be had how then can it be said to be free it may readily be replied there are no other Conditions required in the Gospel but what among men are required in order to receiving and being invested with the freest gift that can be there is nothing but acceptance of this gift and acknowledgment of the kindness of the bestower faith is the hand that receiveth it whereas unbelief puts it away and is it not meet that he who would have the benefit of a gift do accept of it or doth such acceptance derogate from the grace of the Giver and what is our Obedience but our thankfulness to God for so unspeakable a gift and shall any say the gift was not free be cause I was thankful for it the Sinner was worthy of death and deserved no pardon and yet he may have it for receiving and is not God willing 4. In the urgent entreaties he useth with men to accept of this forgiveness He not only offers it but pleads and is very urgent and importunate with them as if it were a kindness done him to take it of him as well as to them in their having it he useth all sorts of arguments to perswade them by he tells them what need they stand in of it that their eternal welfare depend upon it that they are condemned and going to Execution and must need perish if they be not pardoned and therefore how much they
in the hearts of the Godly they are emboldned to sin by it Was there not such a spirit in them Jer. 7. 9 10. and them Psal 50. 21. And if we observe the great allowances that many under the Gospel give themselves in their immoralities and the great security and confidence which for all they nourish themselves in we shall discover them to be built on this rotten foundation and if their tongues do not their lives do plainly utter that Rom. 6. 1. Let us continue in sin that grace may abound as if the kindness to man proclaimed in the Gospel were nothing else but an indulgence granted to the Children of men to live in all manner of licenciousness Be we then warned to beware of thus abusing this precious truth in which God expresseth his rich mercy to sinful men And therefore Consider 1. God is holy and just as well as merciful The Divine Perfections as they are in God are not separate one from another though to us they are distincly discovered because we cannot otherwise entertain the notion of them there can therefore be no clashing among them Now there are other Attributes besides Mercy and Grace which God hath declared in his Word and will display in his Works there is his Justice as well as his Mercy and he will have Monuments of them both Rom. 9 22 23. And when he doth display his mercy it shall be agreeable with his Justice Psal 85. 10. And there is Holiness which is celebrated in the display of every other Attribute Psal 99. ult How vain is it then for any to lean the whole weight of their confidence for eternity upon so weak a foundation as this What though God is wonderfully rich in mercy May he not appear so for ever in others though you be never made sharers of it shall he not be admired in them that believe though Unbelievers perish for ever may not you for all this be Vessels of Wrath and so be made foils of his mercy in others Or do you think that God will stain his Holiness that he may magnifie his Grace Be not deceived 2. God will certainly forgâ—ve no Sinners but in his own way Infinite Wisdom hath contrived a way for the exalting free grace in the Salvation of Sinners so as with it to give lustre to his other Perfections and herein he gives us to see his merciful nature in that he hath found out and brought about such a way to do it in and hath not spared for cost in the effecting it but for Sinners to expect it out of this way is a great madness it is enough there is forgiveness with him Psal 130. 4. And if we may in any way obtain it we shall owe him the praise of it for ever but still God threatens such as neglect this way that there shall be no mercy for them Isa 27. 11. 3. Hence there are none more like to be peculiar monuments of his Wrath than such as thus turn his Grace into wantonness Though God hath a mind to shew compassion to Sinners yet he never designed to shew any favour to Sin but in this very way to let it be seen how odious it is to him If he had indulged it in any it had been in his own Son when he took the imputation of it on him being immaculate in himself but he spared not him Rom. 8. 32. And what do you other than go about to make the Holy God a patron of sin as if he had found out a way to Save Sinners in their sins and encourage them to hold on a course of them What can more derogate from his Glory needs then must this expose you to his more exasperated Wrath See then what he hath to say to such as you Psal 50. 22. Oh take heed USE II. This Doctrine may farther be improved to quicken encourage and direct miserable Sinners As we ought not to be presumptuous so God would not have us to despair or be negligent Hope is the incentive of endeavour and the consideration that we have such a God to do with may weâ—â— be improved by us all to these ends And here 1. Let it quicken secure and confident Sinners â—â— seek forgiveness at Gods hand Let this good news rouse you to ask a pardon and not sit still To move you Consider 1. Your Sin hath destroyed you This is true concerning all men in their natural state they are under the Curse and Condemnation and Stand guilty before God all the world are so Rom. 3. 19. Beware of thinking all well and safe while the Law hath declared you men of death and past the Sentence on you Remember what a God youâ— have to do with and how fearful a thing it is to fall into his hands 2. Know that except God pardon you you muâ—â— needs perish There is but this one way to escape miss of that and your case is hopeless to think to make satisfaction to offended Justice by any Righteousness of your own or find a price to buy off the Sentence any where else is vain It must be an act of Grace that only can give you a discharge from the Execution of the doom past upon you without which Justice will make its demands and pursue you till it hath brought you under the whole weight of Gods Wrath which will issue in your perdition 3. There is a pardon to be had with God This is the glad tidings that is published among a company of perishing Sinners and ought be counted â—â—ortby of all acceptation 1 Tim. 1. 15. It is one Letter of his Name a God forgiving iniquity transgression and sin Exod. 34. 7. And why hath he proclaimed this but to perswade such as want it to â—earken and make out after it and who could have told man that it was possible that Justice should consist with forgiveness if God himself had not revealed it 4. There is no obtaining it but in this way of Confession It is Gods will and there is all reason for it that men must part with their sins as they hope to have them forgiven and if ever they part with them they will confess them or how shall we go to God for his forgiveness but by carrying our sins with us to have them forgiven And in what way can we spread them before him but in an hearty confessing of them how shall God be Glorified by us unless we acknowledge our desert to have suffered his wrath â—or our sins and what exception can Sinners make against this if God should require some great thing of you would you think it too much in order to escaping his wrath What pretenâ—lons did they make Mic. 6. 6 7. How much more then when this is all if you confess and forsake you shall find mercy 5. Be assured that he will not always sit in this Office The Throne of Grace which is now Erected will ere long be removed the Golden Scepter that is now Stretched out will
are most like to find favour and the soul that is truly humbled will fall to prayer but God seeth the proud a far off 3. That God will have no praise for this mercy from such an one He that cannot find in his heart to fall down before God and beg his pardoning mercy will never give him suitable thanks for it if he should confer it on him Where there is no gratitude there is no thanksgiving and where a kindness is not resented how should a person be grateful Take heed then of being deluded with false hopes USE II. Here we have a Rule to judge by in what order we are towards forgiveness And certainly it is a thing very desirable to be known and they who have ever experienced what it is so stand Guilty before God will be sollicitous after satisfaction in this case and the Rule is doth the apprehension of our Guilt and misery so affect us as to drive us to pray to God for his pardoning mercy if so we have a good hope of obtaining it of him for Consider 1. It is of God to spirit us to prayer It is one character of a natural man that he seeks not God Psal 14. 4. A spirit of prayer is his gift and there is a mighty work wrought in bringing the Sinner on his knees and make him pour out his Soul to God in earnest supplication for mercy 2. When God brings a Sinner thus to pray it is that he may forgive him There is ever a gracious design in it God hath made many gracious promises to such in his Word which he cannot deny if it were not his design to bring them within the compass of the promise he would not work the condition in them and therefore when he promiseth that they shall pray he together engageth that he will hear Jer 29. 12. There is no greater sign of forgiveness then a spirit of prayer for it 3. Hence he observes when we do pray and is ready to hear us He waits to be gracious he hearkens whether men will address him for it that so he may take the opportunity to exalt his mercy on them when he had brought Paul to the ground we find how he remarks on it Acts 9. 11. Behold he prayeth q. d. Let him have been never so bitter a Persecuter heretofore yet I will have mercy on him for he prayeth for it USE III. For Exhortation and direction Let it call upon all whensoever under the sense of Guilt to betake our selves to prayer Do we apprehend the anger of God against us for any sin let it put us upon our making our requests to him for the removing of it Consider then 1. If our sin be not forgiven us it will undo us Think it not of little concernment whether our sin be pardoned or no there needs no more but the Guilt of one unpardoned sin to sink you down into the pit of endless miseries that one will condemn you and there will be no hopes of escaping the Wrath of God there is a sentence of death upon every sin which must be taken off or you cannot escape 2. You must pray for this if ever you obtain it God stands on his honour in this regard he will have Sinners to know that it is his Prerogative to forgive sin and will have their petition offered him in order thereto he will else look upon them as obstinate Sinners and such as despise his mercy and if the Sinner hath deserved to dy and hath his life offered him if he will supplicate for it and he will not do that he will provoke God to shew him no mercy 3. God is a prayer hearing God therefore there is hope in this way Thus the Psalmist pleads Psal 65. 2. Oh thou that hearest Prayer he delighteth to hear the cries of distressed Souls that feel their woful misery and have none to help them and do therefore betake themselves to him as a God of Salvations He delights in mercy and therefore hearkens if there be any miserable Sinner that will apply himself to him for it that he may shew it him Let your sins be of what colour or magnitude soever you need not despair do but pray to him and there is hope Isa 55. 7. He will do so for him that prays for it 4. This is the end of all the awakenings and troubles on your minds When God comes to shew us our sins in their colours to terrify us for them and make them a burden too heavy for us it is to drive us to prayer let us not then improve them to drive us from it And would you speed 1. Pray sensibly Cold prayers argue that Sin is not felt bear your burden and carry it with you this is the business of Prayer Psal 55. 22. Cast thy burden on the Lord. Let your groans and sighings be a witness that your sins are an oppressing load that you must sink under them if he do not lift them off by his forgiving mercy 2. Pray confessing Thus did David verse 5. Confession is a proper ingredient of a penitent Prayer Let your petitions carry a resentment of your Guilt and worthiness to dy and that your hope is in his Grace Confess the righteousness of your Condemnation and your unworthiness to cast so rich a favour as you pray for 3. Pray Renouncing all your trust in your Prayers Do not look to be heard for Praying though it must be in this way for your Prayers can lay no engagement upon him should he refuse to hear you you are not wronged Do not make a God of Prayer while you use it as a Medium to obtain Gods favour 4. Pray applying to and believing in the Righteousness of Christ This is the foundation of our hope it is for his sake that we must be forgiven if ever it be so It is Christ only that we must rely on who only can derive a pardon to us through his merits look on the fulness of them and be encouraged to wait for his Salvation 5. Pray perseveringly God though he hears them may yet defer the witnessing your forgiveness in your Consciences but let not this deter you but follow him with importunity as the poor Widow did the Unjust Judge and in this way you may be encouraged because he hath said in Psal 145. 18. The Lord is nigh to them that call upon him that call upon him in truth God to be sought in a finding time DOCTRINE III. THey that hope to find forgiveness from God in the way of Prayer must seek him in a time when it may be found There is emphasis in this they shall not only pray but they shall do it seasonably There are two Propositions in this Doctrine 1. That there is a time wherein God may be found 2. That if we would speed in our Prayers for forgiveness we must take this time to seek him in Prop. I. That there is a time wherein God may be found And
if you will not hearken to the Word and Rod God will have a Sword to cut you off God is in earnest when he takes this course and he will be glorified by it in the issue it is his mercy that when angry he maketh oventures of peace and happy they that comply with him but if Sinners are so foolish and obstinate as not to give him glory at such a time he will strain for it and certainly recover it if you will not be reformed by the Rod he hath a Sword to cut you off and what else should he do with such Hence that warning Jer. 4. 4. And that threatning Isa 27. 11. 4. Gods Judgments added to his warnings are wont to be his last essayes with men to reclaim them Hence when these have been tried and repeated and due patience used and no good comes of them God speaking after the manner of men now seems to be at a loss Hos 6. 4. What shall I do unto thee c. Isa 1. 5. Why should ye be smitten any more c. Hence he either cutteth such off in his anger or else abandoneth them to their own â—arts lusts till they are ripe for the more astonishing ruine True there is a prerogative mercy that God reserves when all means fail to shew his Soveraign Grace Isa 57. 17 18. But let not bold Sinners presume on this lest they rue it But if any are awakened by these Judgments and tremble at the fearful prognosticks of them let it be an argument of encouragement to them there is hope in Israel and this is a good Omen that God will yet return and have mercy on them and that they shall both seek and find him USE IV. This truth affords a loud cry to old Sinners to make haste Such as have hitherto lived under Gospel means strangers to God at a distance from him have had many invitations and withstood them God came in their youth and bespake them but they regarded him not and since he hath addressed them many a time but nothing hath moved them as they grew in years they grew more vile yoked themselves with vain companions neglected reading the Word and praying to God addicted themselves to drinking and gaming and other lewd courses they have been often told of it have seen their associates hurried out of the world by their intemperance and God hath visited them also with afflictions but they still go on and now the blossoms of the grave are on their heads Let me beseech such to beware that they despise not this advice To quicken you Consider 1. You have had a long day of Grace and must answer for it all Though you have forgotten God hath not Your sins are written with a pen of iron the point of a diamond All the endeavours that have been used with you are upon record God hath them in his book there is a day of reckoning when he will set them in order before you and how terrible must it be when you shall be called to a very uncomfortable repetition and told of every Sabbath you profâ—ned every Sermon you regarded not every check of conscience you stifled every mock you made at the solemn warnings given you every neglected purpose forgotten or violated promise every vain meeting with your accomplices in sin every cursed drinking bout you had where you scoffed at Godliness and hardened one another in sin the time when the place where and every other circumstance your memories refreshed and conscience made to do its office Would you prevent this fearful reckoning Now seek God 2. Your season is certainly almost over It may be so with the youngest Sinner but it is undoubtedly so with you Young ones may feed themselves up with fond hopes by reason of youth health and vigour but you have every thing putting you in mind that the Graves are ready for you where there will be no working Not only is your best season gone but your whole season is on the turning point you are just leaping into eternity you are ready to shake hands with time and to have done with it for ever 3. You are not yet out of hope You have yet one offer of a treaty left you before you go to the Dead and though you have grievously provoked God to forsake you he is yet gracious and merciful Christ's Blood hath vertue enough in it to expiate the guilt of all your sins his spirit wants not for power to break your hard hearts and give you repentance and after so many thousand denials he again accosts you and know it that if after this call you perish it will be a witness against you and aggravate your Guilt in the Great Day 4. You have a great work to do and but little time to do it in If ever you hope to find God propitious you must break off your sins by Repentance forsake your evil ways relinquish your cursed companions turn to God believe in Jesus Christ mortify your lusts and endeavour the perfecting of holiness You must give glory to God before your feet stumble on the dark mountains and how short a time have you for this yet despair not it may be done by Gods hâ—lp only it concerns you to make hast for 5. A little more delay will be your utter undoing It is not for you to say go away and come to morrow a few moments more and your case will be determined unrepealably You will never have an offer of Grace more when gone to the Grave and you are upon the brink of it the treaty will be over the day of Grace finished God forever departed your Souls laid up in the Prison from whence there is no delivery and then you will mourn bitterly and say Oh! that I had hearkned to Counsel and received Instruction Come then just now forsake your lies and betake your selves to him this moment if so all shall be well if you will not God knows whether ever you shall have such another invitation made to you before you drop into everlasting burnings Prop. 2. I should now have proceeded to the Second Proposition in the Doctrine viz That if we would speed in our Prayers to God for forgiveness we must take this time to seek it in But this hath superseded in the Discourse on the former That we all stand in need of dayly forgiveness hath been before evidenced and that if we hope to obtain it we must seek it of God in the way of Prayer It is not then a matter of indifferency when we so address him but we must take the finding time to do it in There are three Conclusions which result from the premises which give us the confirmation of this Proposition viz. 1. That it is vain for any to pray for forgiveness after this life who did not seek and obtain it in this life If this be the only finding time needs must it be so it is now that God and we are in the way which
tried to the utmost by them and all this notwithstanding their renewed repentance reiterated supplications and gracious answers obtained 2. Whence this is and how it consists with Gods Promise and Covenant faithfulness A. There hath been no small occasion of stumbling on this account God hath made great promises concerning this and though he hath said he will correct them in case of prevarication yet he hath also said that if they confess and pray they shall be pitied and relieved and if they waâ—â— close with him they shall greatly prosper and that after this they shall be thus exposed is an hard chapter carnal reason cries out Where is the Promise Let us then closely weigh this Case 1. In respect of Publick Calamities and their relation to them Observe two things 1. Though God may hear them for themselves â—â—â— forgive them yet he may not forgive the Land they live in and so their being forgiven will have no a fluence to keep off Publick Judgments A peopâ—â— may be guilty and God will not withold â—â— hand their personal repentance doth not remoâ—â— the general impenitency and they cannot stand â—â— the gap to keep off the Wrath of God or slâ—â— the breaking in of floods of misery and if tâ—â— body of a people have corrupted their ways anâ— will not be reformed it is righteous with God bring these waters upon them and sometimes comes to that Jer. 15. 1. Ezek. 14. 14. 2. They may not only see the common â—â— lamity but smart by it and that righteously and there are two reasons for this 1. They are members of that body against which God hath a Controverly That there is an external Dispensation of Gods Covenant in treating with the body of a professing people collectively is a great truth on which account the whole are considered as one and Gods Temporary Providences are accommodaâ—ed to them as so thus sometimes the sâ—n of one may bring Gods Judgments on the â—hole Congregation Josh 22 20. especially when that one mans sins are influential to debauch a whole people a s 2 King 23. 26 27. compare Chap. 21. 11. And when good men suffer on this account it is their infelicity in some regard but therâ— is no unrighteousness with God nor may they charge iniquity on him 2. Their very sins which they have repented of and have obtained forgiveness for may have given occasion for those publick calamities Such was Davids numâ—â—ing of the people 2 Sam. 24. begin Israel indeed had provokâ—d Gods anger however this act of Davids was introductory to the fearful Plague that followed and yet he repented before the plague â—â—me verse 10. Nay the Sins of Gods Children may defile a Land and though they repent perâ—onally yet publick Guilt remains as in the foreâ—â—ted Case David therefore takes it to himself â—nd deprecates it from the people in verse 17. 2. In respect to the personal afflictions they meet with â—â—d those very awful after they are forgiven And â—he consistency of this with the Covenant promise and fidelity may be considered and neâ—e 1. Negatively These afflictions are not properly the punishments of those Sins If we take punishment for the execution of Vindictive Justice this is not to be attributed to that we must beware of their distinction who say God forgives the Guilt but not the punishment Guilt is nothing else but an obligation to suffer punishment and if the Guilt be remitted that obligation is taken off there is nothing legal on this account God doth not sit upon them as a Judge to condemn them for he hath already past an act of Grace upon them in pardoning them 2. Positively God in all this hath an eye and respect to the Covenant of Grace under which be hath taken them And how consonant it is to that will be evident if we Consider 1. God in the New Covenant hath declared that he will chasten the bold Transgressions of his Children Their relation to the promises doth not secure them against this and it would wrong them if it should see how the Covenant runs on this account Psal 89. 30. c. It is one Article in the Covenant Heb. 12. 6. He scourgeth every son whom he receiveth God will maintain a fathers authority over them and use a fathers discretion in it 2. God usually prepares his Children for this Correction by bringing them to his foot on which forgiveness follows This is not that they should escape the rod but be sitted for it A wise father first reason with his Child sheweth him his folly makes him â—o see his desert and this puts him upon asking forgiveness and the same love that pardons his sin makes him smart for it because his wisdom sees it is most convenient thus 2 Sam. 12. 14 15. 3. Hence God doth it for their Spiritual advantage Heb. 12. 9 10. That sin needs not only to be forgiven but to be mortified in them the furtherance of their holiness calls for this dispensation thus they come to see more of the bitterness of their sin and be made the more watchful against it David on this score acknowledgeth the goodness of his affliction and Gods faithfulness in inflicting of it Psal 119. 71 75. 4. God doth it for the vindication of the honour of his own Name There is a reproach they often bring upon the Name of God and the Religion they profess the world hath been scandalized by such sins and when God thus deals with them mens mouths are stopt they cannot say that he can allow any abominations in his own Children hence that 2 Sam. 12. 14. 5. Yea he may exercise his people after he hath forgiven them for their tryal He may exercise their Graces and make proof of them and so make them more fearful of sinning and enable them to bring forth much more fruit to his praise See 1 Pet. 1. 6 7. Now all these things are not repugnant to but included in the Covenant USE I. Learn hence what impenitent sinners may â—xpect to find at Gods hand When Christ himself â—uffered he advised to such an improvement of it Luk. 23. 31. If it be done thus in a green tree what shall be done in the dry And see 1 Pet. 4. 17. If his Children whom God loves with a fathers love may be entertained with such Providences and that although they have humbled themselves sought mercy and obtained pardon hard hearted and obstinate Sinners who will not seek God nor fall down before him but go on in their Transgressions may well expect him to fall upon them in his greatest fury and destroy them for ever from his presence If Sin be so odious to him that he will testify against it in those to whom he is reconciled in Christ they that sin with an high hand and have no Redeemer to appear for them must look to drink up the dregs of the Cup of his indignation and let every Unregenerate Sinner be suitably affected with it and be
strangers and enemies We have them ever and anon complaining of it Job David the Church in the Lamentations God brings sore outward troubles and spiritual Desertions upon them when they seek him they cannot find him they call upon him but he gives them no answers but seems as if he had lest forsaken them God may doâ— this sometimes to try their faith and love but most commonly it is to chastize their folly This â—hen may be one reason why all things fall out aâ—â—ke to good and bad because the good too often â—et among the bad I do not mean in Civil Commerce but in Conversation It is a fearful threatâ—ing Ezek. 21. 3. I will out off the righteous and the â—â—ncked and sure the reason was because though they were good men yet they too awfully complied with the sins of the times did as others did not endeavouring to keep their garments unspotted and it is Gods rich mercy that he only puts them together in this life â— We have a Rule here by which we may make a shewd judgment of men We ought indeed to beware of being too rash in it especially when it comes to judging of their state since such as are in a state of Grace may when left by God do aâ—â— like the deeds of the wicked though of the actions themselves we may more safely judge unless they be such about which the liberty of Christians is concerned However if we see it to be constant course of men to drive a trade of any sin that hath the spot of unrighteousness on it and to live in it obstinately notwithstanding publick reproofs and private endeavours it is no breach of Charity to say these are yet in their natural state and it would be a wrong to the Souls of others as well as theirs and an encouragement of Sin to pass a more charitable verdict USE II. Let us try our state by this Rule It is doubtless a matter of infinite concernment for eveâ—â— one to know what state he is in and the Rule before us will give us light observe then 1. A Godly man may be too often drawn aside tâ— that which is evil As long as there is flesh in us and a subtile and potent adversary without us anâ— so many snares in the world to allure us we arâ— not out of this danger we should not therefore too rashly judge of our selves though this should humble us and put us upon self examination 2. And we may be won suddenly to shew our prevailing corruption in slighting of counsels and reproofs So long as we are under the captivity of the law in 〈◊〉 members it will draw out our lusts to act themselves sometimes in stupidity as it was with 〈◊〉 sometimes by breaking forth into unruly passions at them that rebuke us as it was with Asa which is a sad sign of an ill frame that we are in which may well stumble us and if we now question ouâ— sincerity it is no wonder yet we may not hencâ— positively conclude 3. But if this be our constant guize it speaks sadly against us This is a bad symptom that we are â—â— down in the seat of the scornful it looks like a 〈◊〉 that is not of Gods Children Where there is Grace there will be a warfare maintained between thaâ— and corruption in us and though corruption would of it self be alwayes too strong for us yet God wilâ— not desert his own work in his Children so as to suffer it always to be worsted but for the most part to resist and conquer for he hath planted his Grace in us for this end 4 And if we are left in this frame without Repenâ—ance it is yet more signal for as God deserts â—â— people to try them and to let them know them selves so he fails not to give them Repentance in the time he will bring them back again and recover them to their Duty so he did by David and Peter and though the Repentance of some â—ood men be not recorded in the Scriptures whose â—alls are there mentioned yet doubtless God gave it them because it belongs to his Covenant USE III. Let it Exhort us as we would approve our selves not to be wicked to have a care how we carry our selves in this respect for this end consider 1. You will else darken your evidence and this will â—â—ery uncomfortable All our consolation ariseth 〈◊〉 our apprehension of Gods love and of our 〈◊〉 Godly there is then nothing more necessary â—â— them that would live a comfortable life than â—â— take heed of doing any thing that may obscure 〈◊〉 which such a neglect of our selves will certainâ—â— both because it will grieve the Spirit and â—â—â—oke him to withdraw and will put a black 〈◊〉 upon us 2. You are taken out of the world and therefore 〈◊〉 be as unlike them as may be Rom. 12. 2. It 〈◊〉 ill becomes you to have the guize of the â—â—icked upon you as you always have when you â—â—ow your selves to sin as they do and justify your â—elves in it as they do 3. If you thus allow your selves you must not think it â—â—h if here you suffer with the wicked If when â—â—d brings his Judgments on the land and there â—â— any signal monuments of his displeasure you be hung up in chains with the worst of men Remember Moses and Aaron dyed in the wilderness becausâ— they dishonoured God at Merihah For help 1. Be sure to maintain a spiritual Watch. Looâ— carefully to your selves you have the same lusts iâ— you that wicked men have and if not watched against they will be too hard for you and draw you into presumptuous sins David was aware of this when he said I will look to my ways that I sin not with my tongue Psal 39. 1. And if he had done so alwayes it had been better for him 2. Maintain a tender heart Have a care oâ— growing secure and senceless such an heart was in Josiah which was affected with but reading of the law this will readily receive impressions and afford you great safety 3. Be always strengthening your love of Holinesâ— and hatred of Sin These are the spring of obedâ—ence in us and the more active they are the lesâ— danger we shall be in This guarded Joseph wheâ— tempted and it will guard us and if we improve the means to this end it will both prevent our falling into sin and our being senceless of it when overtaken with it Wicked mens Sorrows great and innumerable DOCTRINE II. GReat and innumerable Sorrows are the portion oâ— wicked men With this argument the Psalmiâ—â— â—â—tions all men against refusing Divine Teachings and hardning their hearts against the counsels of â—od by shewing the miserable condition of the unâ—odly The word Sorrows is here used Metonymiâ—â—lly for the occasion of Sorrow Now Sorrow is a â—erivative Affection flowing from Hatred and is nothing else but the manner of its expâ—essing it self under the pressure of any evil
partake of 3. It is free grace that they come to receive this reward There can be no merit in it and this will appear if we consider 1. It is mercy that gave them power to obey They were as rebellious and impotent by nature as others they had no power of their own Rom. 5. 6. If God had not Created them to good works Eph. 2. 10. They had not been capable of doing one they were dead and he quickened them Eph. 2. 1. They were made new creatures before they could Serve him in newness of life and they no more deserved this than others nor had they a better inclination 2. It is mercy that proposed such a reward to Obedience The Creature ows it self entirely to God 〈◊〉 he owed it nothing but what he pleased freely to oblige himself in unto it the Creature was liable to damnation for disobedience but could not deserve Salvation for Obedience hence the Obedience of Gods Children is not the cause of but only the way to the reward this being that which Christ hath purchased for his people on whose account it is bestowed on them 3. It is mercy that helps them in their Obedience Not only doth it bestow a new principle on them but supplies them with fresh strength for the performance of every new act so as to do it acceptably Joh 15. 5. 2 Cor. 3. 5. So that if at any time he withdraws his influence of assistance from us we are aâ— a stand and cannot go forward he worketh our works in us and for us 4. It is of mercy that they are kept in Obedience Not only is there a corrupt nature remaining in them but it is able when God suffers it to Captivate them Rom. 7. 23. The Grace in them from whence their Obedience flows is maintained by him else it would dy It is indeed called an immortal seed because it shall never dy because he keeps it alive supports defends revives it 1 Pet. 1. 5. The Obliquities which the Children of God sometimes turn aside to say what they would soon be at if God did not preserve them and did he not pity them there is provocation enough in every such fall for him to leave them 5. The best Service they perform needs mercy to accept it The best will not bear a Law trial Psal 130. 3. There is dung in all their Sacrifices 〈◊〉 mixing with their most holy actions which iâ— God did not in pity over look would procurâ— them a rejection their sincerity finds acceptance and that is attended with such short comings thaâ— were there not the Incense of Christ to perfumâ— their duties they would be unsavoury to himâ— the sensible Christian sees enough in it to dislikâ— himself for it What then but mercy can receivâ— it with a Testimony of approbation 6. They owe to God far better Service than thâ— either do or can perform Could they Serve him 〈◊〉 perfectly as man was able to do in his state of integrity it was no more than his due Luk. 17. 10. Surely then the best that imperfect believers perform who have that in them which hinders their doing the good they would must come incomparably short of what is their duty if then for all this it be rewarded by God he therein shews his rich mercy to us 7. There is no proportion between the reward and the Obedience The Service done is so little and the reward given so great that in it self it bespeaks the rich Grace of God 〈◊〉 that he bestows it freely a Crown a Kingdom an Eternal weight of Glory the Apostle speaking of Afflictions in which we Serve God by patience so compares them 2 Cor. 4. 17. A cup of cold water is recompensed with Everlasting Life what a disproportion a few moments serving God crowned with endless joys how superlative surely it is wondrous bounty that confers this USE I. For Caution Let us beware of arguing from hence that there is no need of our Obedience Proud men cast off the Service of God unless they may merit by it It is a great delusion for men to â—hink that if all be of mercy it is all one whether we obey God or neglect to do so We are injuâ—iously charged for discouraging men from good works by asserting that their whole Salvation must be of mercy and that we open a door to â—centiousness but we are assured that Grace saâ—ngly applied teacheth a contrary lesson Tit. 2. 11 12. It is the wickedness of mens hearts that saith let us sin that grace may abound Let us theâ— consider the same mercy that hath provided Salvation for Sinners hath also laid out the way in which we are to come by it so that though 〈◊〉 God prevents the opportunity of our so expressing our love to him in faithfully Serving him as he doth in such as dy in Infancy and cannot prosesâ— their faith his mercy is not hereby impeded yet where he affords the opportunity and men neglect it promising themselves to obtain the rewards of glory though they livâ— their sin they will find themselves to their cost reckoned with the Workers of Iniquity and despisers of mercy Let noâ— Gods mercy nourish in us a neglect of but 〈◊〉 in us a greater zeal in his Service Such are thâ— Redeemed of Christ Tit. 2. 14. USE II. This truth may serve to stigmatize thâ— Doctrine of mans merit Yea let it serve to rooâ— out the very secret opinion of it There is toâ— natural to us a pride on this account though wâ— do not openly profess but reject the Doctrine How impossible is it that a person should receive a reward of mercy and yet for his own merits thâ— is a manifest contradiction We do not here deny Christ's merits for indeed all the benefits we receive from God are bought and paid for by himâ— Salvation is called the purchased possession Eph. 1. 1â— But Christ merited all for us that he might bestoâ— it freely upon us and we must come so for it Iâ— 55. 1. Rev. 22. 17. And how should it be possibâ— that they should merit any thing of God by their Obedience whose very Obedience is a fruit of grace and all the power and help to do it is a gift and the Obedience it self a due debt which God may challenge of us whether he gives us strength or no. Let us then entertain a due abhorrence of that which is so directly repugnant to the design of Salvation that is laid in the New-Covenant USE III. Let it advise us to beware what improvement we make of our Obedience in the exercise of faith in prayer There is a great deal of danger of misapplication here and Gods Children are too often guilty of it for help then observe 1. We may fetch much of our evidence and encouragement from our Obedience if it be right Faith works by love True Obedience is a fruit of saving â—th and will be a witness of it so assure us that we are entituled
to look to his Son for it This was indented for in the Covenant of Suretyship the Father offered it and the Son complied with it and there were Articles concluded about it â—sa 53. 10. God Sent his Son about it and he came accordingly Gal. 4. 4 5. his business was â—o take away his peoples sins Joh. 1. 29. and one â—hing that belonged to this was the taking away their Guilt by forgiveness and when he was engaged in this affair his Father witnessed â—o his acceptance of him in it Mat. 3. 17. 3. That in Christ's satisfaction there is a â—ufficiency to expiate the Guilt of all sin Such â—as the vertue of this One Sacrifice which he â—ffered up to the Justice of God Heb. 1â— 14. â—ence is he said to be able to save to the utter-â—ost Heb. 7. 25. It was not only enough for â—maller trespasses but for the Chief Sins and Sinners 1 Tim. 1. 15. and this will be very evident if we consider what he did for the expiation oâ— the Guilt of our Sins and that was he suffereâ— for them the whole punishment that was bâ— Law due to us for them it is fully exprest iâ— Isa 53 4 5 6. he underwent the whole weighâ— of the Wrath which we should have undergoneâ— he was made sin for us 2 Cor. 5. 21. and then leâ— us add to consider that he was the Son of Goâ— a Divine Person that suffered all this though 〈◊〉 was his Humane Nature that bare it yet the persoâ— that sustained it was God and therefore it is caâ—led his blood Acts 20. 28. and this put an infiniâ— value and vertue into his Obedience So thâ— there is a stock of pardon laid in that cannot 〈◊〉 exhausted all the sin of all the Sinners in tâ— World cannot exhaust it 2. That the Gospel design is most of all aâ—vanced by his forgiving of all Sin and this 〈◊〉 reason sufficient why he not only can but wâ— do it Here observe 1. That the Gospel great design is the illustraâ— on of the special Grace of God By Gods speâ— Grace I intend that which is to be shewn in 〈◊〉 Salvation of fallen man there is common grâ— exprest in many other things but this is thâ— which God hath a peculiar design of commâ—ding to the undone creature and this is thâ— which is discovered in the Gospel the grâ— contrivances in Gods Eternal Decree with â—spect to his Elect had an aim at this Eph. 1. 〈◊〉 and those astonishing Providences which wâ— concerned in our fall by the First Adam and being repaired again by the Second were media subordinated to this purpose all was to make way for the Grace of God to appear in its most splendent lustre So that our whole Salvation is ascribed to this grace Eph. 2. 8. 2. That the forgiveness of Sins is an expression of rich Grace The not doing of it without the satisfaction of Christ is no obstruction of the Grace of it as some fondly dream but doth the more enâ—ance it What is Grace but an act of free favour bestowed on the Subject which he no way deserved nor could have laid any claim unto had it not been so conferred and such is this forgiveness hence said to be done freely Rom. 3. 24. The pardoned Sinner deserved to dy all miseries belonged to him he had nothing to offer to atone God to himself withal Christ freely satisfied for him and God freely applies the merit of this to him and it must needs be rich Grace for we have already observed that the man is made a blessed one by it 3. That the more and greater sins it extends unto the more illustrious is the Grace of it There is so much of malignity in the least sin and so just a provocation given to God by it and the merit of death in it is so righteous that it is a wonder that God should forgive one Sin how then is this admiration justly encreased when the Sins of the Creature have risen to a most formidable multitude and magnitude Paul puts a great Emphasis on this 1 Tim. 1. 13 14. Who was a blasphemer a Persecutor injurious c. and the Grace of our Lord was exceeding abundant c. What is the forgiving of an Hundred pence to ten Thousand Talents Paul tells us that he was by this made a pattern verse 16. and David makes this an argument to plead for pardon withal Psal 25. 11. Pardon mine iniquity for it is great we are therefore told that where Sin abounded grace much more abounded Rom. 5. 20. hereby the great love of God is manifested and the incomputable value of Christ's Obedience is discovered 4 Hence the exhibition and offer of this pardon is made to the greatest Sinners the Gospel invites all without exception whatsoever they have been or done See how God invites and what an argument he useth to back this invitation Isa 55. 7 8. 9. q. d. you may think your Sins to be so many and great that there is no hope for you but remember I have other manner of thoughts about it and I can do that which you cannot so much as think hence he useth that encouragement Isa 45. 22. I am Godâ— Hos 11. 9. I am God and not man yea he promiseth that upon their accepting of his offer he will not remember one of their sins against them any more Jer. 31. 34. but pardon them all Chap. 33. 8. and the reason is because he doth it for his own name sake Isa 43. 25. and what more needs to be said for clearing of this truth USE I. For Caution Be we advised to beware of abusing this precious Doctrine by encouraging our selves to live and ly in Sin Such is the baseness in the heart of sinful men and so ready is Satan to insinuate himself into it â—hat they are exceeding apt to take encouragement to Sin from that which should be the most heart breaking incentive of them to haâ—red against it Oh! say they is there forgiveness for all Sin then there is no danger Let us follow the sight of our eyes and the way of our hearts let us sin that grace may abound as the Apostle brings them in with abhorrence Rom. 3. 8. 6. 1. How many Drunkards Sweaâ—ers Whoremasters Profane Wretches haden themselves in their wickedness by this and if we tell them of their vileness they have a ready answer there is forgiveness and they fear not but let such consider 1. This is to turn the Grace of God into wanâ—onness It is the highest affront that can be given to the rich mercy of God and in nothing can you give him more horrible provocation This is to make the strongest poyson of the most refreshing cordial It is the best news that ever was reported in the world that great Sinners may have a pardon but this is to make â—t the worst and most pernicious to you and â—ndeed this misimprovement carries the most fearful symptom of Reprobation
in it Jude 4. 2. God will forgive none but in a way consistent with his Holiness Remember that as there is a pardon to be had with God for all sin so there is a way in which it is to be obtained and out of the way it is vain to expect it and God will not advance one Attribute to the wrong or injury of another Now Gods Holiness is precious to him and he hath a regard to that in all and because of this he cannot abide sin Hab. 1. 13. Psal 5. 4 5. he did not come to save his people in but from their sins Mat. 1. 21. whom he pardons them he will also purify that therefore is the character of one that hath a grounded hope viz. he purifieth himself as he is pure 1 Joh. 3. 3. 3. Hence if you live and dy in your sins this forgiveness will be none of yours God can exalt his forgiving mercy on such as shall be everlasting monuments of it though you perish and he will do it on such as shall make a better improvement of it than you do and though all sin may be forgiven now yet there is a time coming when there will be no forgiveness and there is no readier a way for you to bring your selves into that dismal condition than to offer such an affront to the Grace of God which is now tendred you Remember this Grace now waits upon you but when once time ends with you you shall hear of it no more and iâ— you dy under the dominion of sin you will certainly dy under the guilt of it and there is no readier way to provoke God to cut you off with a swift destruction than thus to offer indignity to the proclamation of pardon that he hath made unto you USE II. Let this serve to encourage droopâ—g Souls that are under despondency by reason 〈◊〉 the greatness of their sins When the Spirit 〈◊〉 God comes in with his Convictions and sets â—ens sins in order before them to make them â—ow their misery and need of pardon Satan â—ually sets in and a misgiving heart entertains â—m and now he that made light of sin before â—gins to fall into the other extream and looks â—on it with those considerations that put him â—on despairing of ever obtaining mercy Every 〈◊〉 now looks formidably great and all the agâ—avating circumstances come in and he looks â—on them through the magnifying glass of an â—cusing conscience and tempting Devil and now â—ere is no hope for him there never was such 〈◊〉 Sinner as he he hath committed such and such â—ormous sins that there are none like them â—e hath multiplied transgressions beyond count â—e hath sinned against so much light so many â—arnings counsels reproofs he hath been a â—ntemner of the means a scorner of the offers â—f Grace he hath sinned against uncountable â—ercies that should have led him to repentance aâ—ainst powerful convictions of Conscience and â—any resolutions made to the contrary he hath â—roken Covenant with God and hath lived a â—ong while in sin and sent the Spirit away grievâ—d many a time so that now he hath sinned him â—uite away and he will come no more he hath â—nned out his day of grace and there now remains nothing for him but a fearful expectation of the fiery indignation of God there is none that knows what a sinner he hath been else they would give him no encouragement To any that are in such a condition let me from this Doctrine offer these things to your consideration 1. You have not out sinned the vertue of Christ's Satisfaction If you had arrived at that you might well despair and dy but as long as there is vertue enough in that for your pardon there is hope and you should improve it your sins have been horribly great but Christ's merits are still greater It would be a reproach to the value of Christ's oblation if that could not buy off the greatest Sinner from Condemnation If you could run on the score with revenging Justice beyond his ability to make payment how should he be one able to save to the uttermost Remember Christ paid an infinite price and that which is so cannot be out done 2. You have not so sinned but that God can magnify his mercy in forgiving you It will be no reproach to his Justice because Christ hath done enough to answer that and it will be 〈◊〉 wonderful manifestation of his Grace God wiâ— be for ever admired in your pardon and salvationâ— the more and more aggravated sins are forgiveâ— you the more will his kindness appear to youâ— and the more praises will be to his name for ever and your love will be the more enlarged toâ— him because he hath forgiven you much Luk. 7. 47â— and God highly prizeth the Attribute of hiâ— Grace 3. You have not out sinned the examples of his pardoning mercy It is an encouragement to â—hink that whatsoever you have to say against â—our selves in this respect you may find a paralel â—nstance for it in the word of God of such who â—ere in the same Condemnation and yet are forgiven â—s hath already been pointed at in the Explication And what God hath done he can do for His Arm is not shortned and it is to be hoped he will â—o for he is as gracious now as ever 4. You have not out sinned the Gospel call â—t is Gods rich forbearance that you have not but â—hrough mercy you have not Why then do you â—and drooping and desponding be of good cheer â—e calls you he sends to you he makes you â—he offers of his Salvation the proclamation of â—ardon is not out there is room for you to come â—n and have it you grieve him that you suspect â—is willingness you cannot better please him â—han to adventure and cast your selves upon his mercy USE III. Let this then be glad tidings to great Sinners and put you upon going to God for â—his forgiveness Is it to be had with him why â—hen do you not seek it of him Are there no â—rievous Sinners among us yea ought not every â—ne that lives impenitent under the means of Grace to account himself so And are there none â—hat have exceeded in notorious Crimes and â—re you no whit taken with this good news â—hy then do you sit still and not make out after 〈◊〉 Consider 1. If your Sin be not forgiven you you are undone Guilt not removed will drag you down to the bottomless pit The weight of one Sin unpardoned is enough to sink you for ever If God had not found out a way to padon Sin all the race of mankind had been in a desperate condition If you appear before Christ in the great day in your Sins you will not be able to stand in the Judgment 2. The more and greater your Sins have been the more fearful will be your Condemnationâ— Great Sinners have most of all need to fly to Goâ— for a pardon for the
for his â—â—ndness and if we give him not the praise of it 〈◊〉 do nothing at all all the acclamations in the 〈◊〉 Temple are to be Grace Grace Heavens Halâ—â—â—jah's are to be celebrated with the acknowledgments of this free Grace and how much have pardoned men counted themselves obliged to give him the glory of it here Psal 10. begin Isa 12. 1. 4. To the due acknowledgment of this grace it is requisite 1. That we be sensible how vile we have made our selves by Sin Sin is by Gods holy and wise Oâ—dination become the foil of Grace It did not come into the world but by Divine permission and had not God had some wise and holy end in it he had not permitted it now this end iâ— regard of his Chosen was to take occasion by iâ— to exalt his Grace in their Salvation hence the viler they have made themselves by sin the mâ—â— exalted is this Grace in their Salvation Rom. 5. 20. According to the resentments that men have of sâ—â— such will be the esteem they put upon the Grace by which it is forgiven Luk. 7. 47. God wâ—â— therefore make men to know that their Sin haâ— been great and horrible that it hath run them iâ— arrears Ten thousand Talents to Justice made them men of Death and bound them over to everlasting misery that so they may know what kindness is shewn them in bestowing a pardon on them 2. That we address God humbly for forgiveness He indeed giveth it freely yet he will have the Sinner humbly petition him for it Ezek. 36. 3â— I will be sought to by the house of Israel to do this foâ— them God must give us the Grace rightly to let him his preventing mercy is first in this work but yet he cometh in this way He first makeâ— the Sinner sensible of his misery and with it revealeth the remedy and stirreth him up to petition his favour and in this way he applyeth the pardon to him and how else should he be acknowledged the forgiver of it 3. That hence we Celebrate his Justice in Condemning us The way for us to obtain Gods pardon is not only to come to him for it but to come with ropes on our heads making it to appear that we not only know our selves under a Sentence of Death but that he would be righteous if he should execute it upon us Dan. 9. 8. Psal 51. 4. Nor can there be a right apprehension of Gods Grace till first there be a confession of our merit till we believe it was right for us to dy we cannot think it a meer favour for us to live 4. That we seek this pardon in Christ's name acknowledging our unworthiness of it It is through Christ that we obtain forgiveness and therefore it is to be sought in him or for his sake for it is through his Mediation that all this grace cometh to be communicated to us and we shall never go on his account till we find that we have no other account to go upon as long as we have a righteousness or worthiness of our own Christ is disregarded Rom. 10. 2 3. That therefore must be rejected that this may be sought after Phil. 3. 9. Now all this involveth in it such a confession as we have been considering of cannot be without it II. This therefore is one great end of Gods bringing us into distress Terrours of Conscience and trouble of mind are part of the Curse fallen upon man for sin and in the ungodly are often but the beginning of sorrows but in Gods Elect whether in order to Conversion or after they were Converted they are on a gracious design and what is that but to make way for bringing them to a more settled and stable peace we are very hard to be brought to confess so give Glory to God he is therefore put upon it to bring us into trouble to terrify our Consciences to make our Sins extreamly bitter to us that we may be excited to seek our peace of him and now he bringeth us upon our knees makes us to open our hearts and mouths in the deepest resentments and most self abasing acknowledgments of out vileness by reason of sin Hos 5. 15. Now God will attain his own design in and by it 〈◊〉 then he bringeth us into trouble that we may be made to take the shame to our selves and confess unto him the next and proper way to get out of the trouble again is by a ready and free Confession of the sin which hath procured this sore distress for us USE I. We may hence learn one principal reason why many ly so long under the burden of a distressed Conscience It is a thing observable that there are many who though they have made a good profession are much exercised in their minds and greatly perplexed in spirit by reason of their sins and find no relief against it they can get no satisfactory evidence that they are forgiven but are apt to think that all their sins ly out against them to their Condemnation and there must be some reason why it is so with them which it concerns them carefully to enquire after Here observe 1. That God may have forgiven their sin and not â—r the present witness it in their Consciences As a â—an may be in a pardoned state and yet question whether he be so or no by reason of darkness in his mind and the Spirits witholding his testimony so it may be in respect of the actual forgiveness of this or that sin that he hath fallen into â—e may have repented confessed sought forgiveness and God hath pardoned him and yet doth not instantly proclaim it in his Conscience and â—e acteth much of his Holy Soveraignty herein â—or reasons known to himself so that we have a â—reat deal of reason charitably to think this of â—ome that are under the hurries of such perplexiâ—es And let not such be overborn with the misâ—ivings of their hearts but say to themselves as he Psal 43. 5. Why art thou cast down c. God will have his time to let them know it though now they are in the dark about it 2. But usually the reason of the distress lyeth in the â—ant of a right confession It is good therefore in such 〈◊〉 searching time to enquire whether we have not â—alled on this account and this may be discovered in several respects for either 1. Instead of confessing our Sins we have sought to â—bide them And this is a fault that not only Unâ—generate men are guilty of but the Godly too often are overtaken withal Either we seek to hide it from God by a vain presumption that he will not â—ake notice of it if not directly yet indirectly and by consequence as the Psalmist Context vâ— Or we seek to hide it from our own Consciences by flattering our selves into a fond perswasion that we have done nothing amiss seeking 〈◊〉 justice our selves and nourishing an opinion thâ—â— we are
know what is your present duty If you sit down discouraged you thereby charge God but if you make a through search you may so be set in the right way USE II. For Exhortation to all to the practice of this Duty And there is argument enough in the Doctrine to move us hereto If this be the proper necessary course to relieve us in distress let us then whensoever we find any such trouble coming upon us apply our selves unto this way as we hope to find any relief against it And there is none whose condition this may not be and it is good to be laying in for it Let this be particularly applyed 1. To the Unconverted Such as are yet strangers to forgiveness And there are two sorts to whom distinctly 1. To the secure Sinner who feeleth no trouble on his Conscience but all is quiet and so he looks upon himself unconcerned in this affair Consider 1. You are Sinners That is the condition of all men by nature Rom. 5. 12. Yea your whole course in this world hath been a trade of Sin Gen. 8. 21. You have done nothing else since you were born but sin against God this is the very Character given of a natural man Psal 58. The wicked is estranged from the womb they go astray as soon as they are born 2. You are on this account Guilty before God This is the state in which all men are by reason of sin Rom. 3. 19. There is always a Guilt cleaving to sin till by a pardon it be removed where therefore Sin may be charged and is not forgiven it insurreth Guilt and every unpardoned one is under the efficacy of the Sentence 3. Hence you have the matter of this distress on you And what is it that is so bitter and burden-some to the Conscience but a Conviction of Sin and apprehension of the Guilt that attendeth it It is a fear of the wrath of God arising from an expectation of having it fall upon us whiles then you are under Guilt there needs nothing but the awakening of Conscience and making it to feel the impressions thereof upon it to bring the man under the most hellish amazements that can be thought of It is only because Conscience is asleep that you are quiet and God knoweth how to rouse it when he pleaseth and he will certainâ—â— do it sooner or later There is no peace to the wicked Isa 57. 20. 4. Your nourishing your security doth but lay in sâ— make your distress the more terrible You may enjoy a little present ease by it but will be forced to pay interest for it afterwards The calm will be over and a storm will arise there is no preventing it and not only so but the tempest will be the moâ—â— impetuous Your Fair Days are but Weather breeders and all the Sins with which you nourish this security will help to aggravate your Guilt and make the remorces of Conscience more severe Here then 1. Be willing to be convinced of you Sin Have a care of stifling the Convictions which God affordeth you in his Word and Providence take heâ—â— of hardning your hearts against Counsels or shutting your eyes upon the light that is offered you to discover your Sin to you Whatsoever content you find in thus doing for the present it will be bitter in the end God cometh now to shew you your Sin in the way of a Treaty of Peace and saith as Jer. 2. 19. Know that it is an evil and bitter thing c. And if you do not hearken he will shew it you another way 2. See the danger you are in by reason of it If Siâ— lyeth at the door you are in a perilous Condition there is no safety the wrath of God is out against you and Vengeance hangs over your heads Holiness Justice Truth stand engaged to do Execution upon you and all the fearful Curses written in the Book of God are your portion and how can you Escape 3. Be perswaded how vain it is for you to go about to cover it Who ever did so and prospered What a madness is it to think to hide the most secret enormities from the eyes of God who is Omniscient and knows you a great deal more intimately and throughly then you do your selves and can when he will make your sin to find you out 4. Take encouragement to hope for mercy by the Gospel discovery of Christ The great temptation to keep silence is a Spirit of fear that urgeth us to despair of mercy that driveth us to hide our selves as Adam did Now God hath in the Gospel made a Proclamation of peace to Sinners and shewn them the way to pardon think then of this and let it melt your heart and drive you to fall down at his feet and make the most enlarged acknowledgment of your sins asking his pitty This is the most kindly and genuine working of the Evangelical offers of Grace when they work us to the deepest sense and draw forth our most hearty Confessions unto God 2. To the awakened and terrified Sinner whose Conscience is roused and who hath his sins set in order before him and is thereupon under fearful agonies in his mind If you ever hope to find solid comfort â—our next business is to come to this Confession and for your quickning and encouragement Consider 1. You are in the hand of an Holy God A God who stands on his honour and will have his Glory from or by all his Creatures you must therefore voluntarily give it to him or else he will strain for it and so recover it upon you Now all Sin is a falling short of his Glory Rom. 3. 23. It is a dishonouring of him and no little of his Holiness is displayed in his shewing his hatred of it Hab. 1. 13. And you have no other way to glorifie this Holiness but by a free and full Confession 2. He is yet a merciful God Though you have greatly dishonoured and grievously provoked him by sin yet there is mercy with him he hath published and proclaimed this mercy of his lâ—â— the Gospel and inviteth weary and burdened Sinners to come to him for it Mat. 11. 28. All the Messages of peace that are sent to Sinners by the Gospel and the fair tenders therein made to them and the patient waiting of God with the strivings of his Spirit are a witness to thiâ—â— that there is mercy to be had from him if 〈◊〉 be rightly sought 3. But he expecteth that you come for this men with ropes on your heads He looketh that you should give him all the signal testimony of a deâ— conviction that you deserve no mercy from hiâ— but that he do Execution upon you according 〈◊〉 the demerit of your sin and that you ly at 〈◊〉 foot as those that have no injustice to impute him if he should fall upon and destroy you aâ—â— acknowledge his meer mercy in your pardon 4. In this way there is hope for you and in
their Hopes but it ariseth from a groâ—â— mistake there is an aggravation which Satan suggests which will do it to think that we have Sinned beyond the vertue of the atonement buâ— know it there is vertue enough in Christ's Blood 1 Joh. 1. 7. And the greater you apprehend your sins to be the more will you be helped to admire the mercy that brings and applies a pardon to them the more vile you make your selves the more will Christ be exalted by you when you come to taste of his rich forgiveness VERSE VI. 6. For this shall every one that is Godly pray unto thee in a time when thou mayst be found Surely in the floods of great waters they shall not come nigh unto him WE now proceed to the third part of the Psalm in which David directs us how to improve the faith of the Doctrine of this Blessedness arising from a state of pardon â—â—emplified in himself He directeth himself to God in the words but the Doctrine in them is accommodated for the encouragement of all that fear God And here he tell us 1. What is the duty of the People of God on his account For this c. 2. What is the priviledge of such surely c. 3. Professeth his faith in God on this account for encouragement Verse 7. We may take these things up in their order 1. He declares what is the duty of the People of God on this account for this shall c. In the words observe 1. The Subject of this Duty the Godly the â—ord signifieth one that is Benevolent Beneficent Pious or Good A Godly man is called by this â—ord either to signifie that he is merciful and beneficent or that he hath obtained mercy and goodness from God We are here to understand 〈◊〉 for one that hath the saving Grace of God put into him for till this no man can truly seek God 2. The extent of the Subject every one that is Godly It is a disposition that God puts into all that are truly Converted and they shall exert it on the occasions of it 3. The duty it self he shall pray this word when applied to praying implies the bringing our cause to God laying it before him and leaving it with him all of which is proper to a petitionary prayer 4. The Object of this prayer God he shall pray unto thee to pray to any other is Idolatry and to ask help of that which cannot succour us 5. The thing it self prayed for for this i. e. for this forgiveness When they find themselves oppressed with the Guilt of sin or it may point us to the encouragement of so praying for this may be read upon this i. e. upon the reading and being acquainted with my experience and good success in so coming to God 6. The season of this prayer in a time when thou mayst be found Heb in a time of finding Some interpret it of a time of affliction when their sin have found them out but others and so on Translation understand it of an opportune time wherein God is ready to be found of such as indeed seek him Three Doctrines may here be observed Examples of Pardoned Sinners our Encouragement DOCTRINE I. THE instances of Gods forgiving any upon their hearty confessing their sins to him should encourage others to hope for and seek it of him in the same way The very subjoyning of this to what went before intimates this truth if we consider David as turning his speech to God he doth as it were say this is the honour thou shalt get by doing thus graciously by me thou shalt have more Customers others when they hear of it will be animated to seek to thee for mercy The great incentive to this is from the gracious discoveries that God hath made of himself in his Word those alluring promises with which he animates desponding Sinners to seek him but yet his works also have a voice in them and confirm his Word by giving an example in which his Word is verified Here take these conclusions 1. That there are many eminent instances of Gods pardoning mercy on Scripture record He hath set up the monuments of it there who though they had been great Sinners and many ways provoked his just displeasure yet obtained mercy of him or their humble submission and hearty bemoaning themselves before him and though there be no Saint recorded in the Book of God who was not an example of this but for which they had never been saved yet there are some who have a peculiar remark for this What a great Sinner was Manasseh how wofully did David defile himself What a Chief Sinner had Paul been What a prodigious fall was that of Peter and yet we have the register of their obtaining forgiveness with many more 2. That the Word of God gives us a distinct account of divers of these It not only mentions them to be such but mentions the Dispensation towards them in the circumstances for 1. It tells us how they had Sinned Not that God delights to be raking in the kennel of his Childrens follies when he hath cast their iniquities into the depth of the sea but to set the examples of his Grace before others for mans sin is the foil of Gods Grace and the more black that hath been the more orient do the colours of this appear to be their sin therefore is declared in its aggravations so Davids 2 Sam. 11. 12. 2. It acquaints us with what distress they were in after they had so Sinned What Convictions what compunctions they felt in them what pain they were in by reason of their wounds and broken bones what terrible agonies they suffered on the account see Context verse 3 4. and Mat. 26. ult and else where 3. It shews us what course they took to get their Sin pardoned In what way they gat relief and found mercy at Gods hand What confession they made to God how they bemoaned themselves bitterly how earnestly they besought God for mercy with what deep Humiliation and self loathing they prostrated themselves at the footstool of the Throne of Grace to this serve all Davids penitential Psalms and we have such an account of Ephraim Jer. 31. 18 19 4. It particularly notes what success they found in this way How they sped with God in thus doing how they sought a pardon and obtained it so Context verse 5. God did not spurn them out of his presence but when he saw these Prodigals humbling themselves and resolving to return he met and embraced them Luk. 15. 20. So Paul 1 Tim. 1. 13 14. Manasseh 2 Chron. 33. 12 13. And what tenderness God exprest to Ephraim bemoaning himself Jer. 31. 20. 3. That this manner of Dispensation continueth to be exemplified in Gods Providence We have not the same ground of assurance now concerning others in that we have only their own Testimony as we have for those recorded in the Book of God however there is a charitable credit
they would fain be entertained by him How solemn a moan doth Christ make over Jerusalem Luk. 19. 41 42. And what mean those fearful expressions Ezek. 24 â— 13. Isa 27. 11. In which God gives men to understand that for neglecting their time they shall be rejected for ever 4. That Death which finisheth the Creatures time puts an end to all such business It is the man that must seek God but man consists of a Soul and a Body and it is whiles these are in union that he is capable of this affair Whereas Death dissolves his union and so utterly ends the opportunity the body can no longer be used as an instrument of this if we should preach to it it cannot hear 〈◊〉 The Soul is now separated from the body and can no longer perform its functions in it whiles this dissolution remains and we are told that life is the only working time Eccles 9. 10. The Grave is therefore called the place of silence and the land of forgetfulness and they that are 〈◊〉 are said to know nothing c. 5. That the Eternal State into which men passeth from time is unchangeable Where time ends Eternity begins and it is the property of time that the Subjects are mutable they may be changed from what they are but it is equally the property of eternal things that they are immutable When men dy they pass to their particular judgment Heb. 9. 27. The condition they enter into 〈◊〉 that from which there is no returning Job 16. 22. Life is working time eternity is for the rewards of men according to their works Men immediately pass from life through death either to heaven or hell and the gulf between these two is fixt and this follows properly upon death Luk. 16. 21. with 26. In one word when God will be no longer found it is too late to seek him to any advantage when life is done and time spent God is resolved that they who sought him not before shall never find him USE I. For Information in two particulars 1. Learn hence the folly and unprofitableness of praying for the Dead If the day of grace the opportunity of seeking and finding God be over with all men when time is done with them and death wasts them over into eternity what then can our prayers any more avail them either they sought God and sound him in their life time anâ— if so they are now in glory and in full fruition oâ— that God whom they so sought and out of danger of ever losing him again and so have no need 〈◊〉 our prayers but if they sought him not here 〈◊〉 so did never find him but died strangers to him they are gone to their own place to the generation of their fathers never to see light they are beyond recovery hopeless there is no more mercy for them what good then can our prayers do them If all the prayers of all the Saints on earth could fetch one soul out of hell something might be pleaded but it is impossible Let us then pray for poor Sinners with the greatest importunity so long as they are alive but when once they are gone we must leave them till the Great Day when we shall be satisfied about them 2. Learn hence also the madness of those who spend their time in seeking other things neglecting to seek God in it And is not this the unhappy trade which the generality of the Children of men are driving observe what the most even under the Gospel are doing and you shall see how fearfully this is neglected 1. Are there not those that will not seek God Nay they bid him depart from them if not in words yet their carriages speak their minds How many are there that despise all the counsels that are given them who will not pray to God nor read his word nor enquire after him they are angry 〈◊〉 those that give them good counsel this is the â—â—â—ty character of them Psal 10. 4. The wicked â—â—ll not seek after God and if at any time they are 〈◊〉 led with terrours they do all they can to 〈◊〉 them which is a plain discovery of their â—â—â—fulness 2. And how many are there who are so taken up with other things that they can find no time to seek him Their hearts are ensnared with these things and they cannot get from them the profits pleasures and preferments of this world things lawful in themselves have stollen their hearts from them and though Christ calls and invites them they hearken not One hath a Farm to look after another is over head and ears in Trading another is â—aken up with his new married wife and so the time slides away wherein he should be seeking anâ— interest in Christ and he continues estranged from him and how contentedly do men spend their time at this rate But Consider 1. You lose a finding time It is a day of grace that you squander a precious opportunity to be getting acquainted with God and laying up for eternity If it were a time in which you had nothing else to do it were more excusable but it is a season of doing the greatest and most important business that lieth on the children of men Vain men think it is nothing but a little time they throw away and that is no great matter but time is a pearl of more worth then and thaâ— cannot be purchased with a whole world 2. That which you lay out your time for will not profit Possibly you count your selves the best Husbands and think them mad who spend soâ— much time in Religious duties whiles this man wasâ— praying you made such a gainful bargain whileâ— he was hearing a Sermon you earned so much oâ— the world and bless your selves in your discretionsâ— but you will sooner or later find your miserable erâ—our the best title that God hath to put on you is Fool Luk. 12. 20. And see Isa 55. 2. Eccles 5. 16. Compare but what you lose mean while with our Saviours Rule Mat. 16. 26. What is a man profited c. 3. When time is done and you would seek God he will not he found Whiles you have been minding unprofitable things your opportunity hath been Stealing away from you irrecoverably and when you come to be on the brink of time and your Soul ready to fleet into an unchangeable state you will then Mourn Prov. 5. 11. And what a doleful out-cry will it be to hear a desparing Sinner in his passage roaring out Call time again and wishing Oh that I had one of those Sabbaths that I despised one of those hours to seek God in which I trifled away in vanity had I all the gold and pearls in the world I would give them for it but it is now too late Oh that you were wise that you understood this USE 11. Let it be an awakening call to us all to Redeem our time by setting our selves speedily to seek God And to move us hereto Consider 1. We are
use will â—â— infer this conclusion They may prove their â—â—esent state bad and hazardous but not evidence them past hope 1. The greatness of their sins If they have fallen into some heinous and aggravated transgression and conscience smites them for it Satan presently â—ells them this is to big for a pardon Cain saith â—en 4. 13. My Sin is greater than I can bear or can be forgiven how can the forgiveness of â—â—eh sin be consistent with Gods Justice But â—is is to reflect on the value of Christ's Sacrifice â—â— if the vertue of his blood had only an influence â—â— do away the Guilt of smaller sins whereas we â—re told otherwise 1 Joh. 1. 7. Heb. 7. 25. How â—argumentative then must Davids plea be Psal â—â— 11. Pardon my sin for it is great Yea God â—â—self resolves this doubt Isa 1. 18. â— The multitude of them They are not only â—ormous but their number is not to be reckoned â— they outdo their Arithmetick they are innumerable and every one of them as a great mountain and did ever so great a Sinner obtain mercy and is not Manasseh set forth as a monument of mercy who is scarce to be parallel'd either for magnitude or multitude of sins 2 Chr. 33. begin God hath multiplied pardâ—n for such as have multiplied their transgressions Isa 55. 7. 3. Their long living in their sins They have long driven this trade they began in their youth and have followed it to their ripe and declining years this hath been their course all along and now they are habituated by custom and what saith God Jer. 13 23. Can the Ethiopian c but though by this you have rendred your Conversion and Salvation more difficult in respect of the Subject of it yet it is not hard to Gods Omnipotency we have the case represented Isa 57. 17. 18. Suppose you have made you heart as an adâ—ment yet God can give you a new and a soft one Ezek. 11. 19. 4. Their resisting of the means of Grace If upon the first report of Salvation they had embraced 〈◊〉 there had been hope but they have been brought up under a faithful Ministry and under careful Parents who often told them of their sin and danger who solemnly warned and importunately entreated them to think of it and seek to God for mercy but they despised all and can theâ— be any hope for them Truly the case is lameâ—table but yet not desperate God can bring such a Prodigal home to himself and make him 〈◊〉 turn to his father and if he do he will mâ—â—â— and embrace him Luk. 15. 17 20. was not Ephrasm such an one and yet see how it was Jer. 31. 18 19. 5. The former strivings of the Spirit with them Time was when the Spirit was wont to come in with the means and apply to their consciences and many a time they confessed their sins and promised amendment but they out grew these quenched the Spirit gat carnal quiet and forgat all their purposes and promises and now they can sit under the most awakening Ordinances and be nothing affected with them or at most they are but faint and languishing motions that are on them and this saith to them their time is past To such let me say it is a righteous thing for the Spirit to withdraw his stilvings when such affronts are offered him and your danger is hereby encreased but if he now 〈◊〉 this home upon you with deepest resentments it saith that he is come again to try what you will do and if you take the hint and rightly improve it there is a good hope set before you 6. The near approaching of their dissolution They are spent all their time in sinful neglects of God and are grown old in sin their sun is setting and they ready to drop into the grave all their strength hath been devoted to sin and Satan and will God accept of the dregs of their time â—hen they are sit for no Service Truly it would 〈◊〉 a righteous thing for God to reject such as â—â—he so late and have withstood his invitations long and there are but few of these that truly return to him Yet if God pleaseth to awaken such to look about them he can magnifie his mercy upon them To see an old Sinner going to Eternity without any thoughtfulness is a tremendous sight but to hear such an one crying out of his miserable loss of time and the wretched course he hath led falling down before God and giving him glory is an encouragement for if God give repentance he will give remission and there are some who are born out of time to be the monuments of the admirable patience and grace of God Fly then to Christ and believe that he is able to do this for you In one word let none despair who are under awakenings but hearken to Gods counsel and seek mercy of him and you shall find him merciful and gracious USE II. We here see a reason why it is more hard for some to find God than for others God doth not so readily reveal himself to some that seek him as he doth to others Some receive an answer as soon as they call others bemoan themselves that they have sought him and cannot find him they have been sighing and groaning aâ—ter him but there is no voice or answer and though his Soveraignty is in this to be adored yet there may often be a reason given for iâ— from the thing under consideration Observe then 1. There are some who have put off their heâ—â— season of finding him He hath often come tâ— them in his Word by his Spirit and presented them with alluring invitations to come to and accept of him and possibly sometimes they have bâ—en almost perswaded but their vain minds have recoiled and instead of opening to him have shut the door faster against him whiles they have entertained other lovers He came to them in their Childhood but they delayed him and put him off till afterwards he repeated his calls in their youth but they were wedded to their follies and obstinately refused him He came again to them in their riper years but they had their worldly business to attend and craved his excuse but after all they begin to bethink themselves of their former wickedness and resolve now to seek after him which is wrought in them by a more effectual and irresistible touch of his Spirit on their hearts 2. It is a wonder of his mercy that such as these should find him at all It is rich Grace that he should once offer himself and accept of those that embrace that first offer this is a favour which none of the Fallen Angels share in But that after such Grace hath been so often slighted he should bow such an heart to seek him and after never so long a tarriance at last lift up the light of this countenance and signalize his love to him and receive him into his arms is matter of
admiration that the Great God should deal so by a vile man is an astonishing thing Paul thought it so 1 Tim. 1. 16. 3. It is fit that God should make them smart for their folly Though his Grace be free it is not fiâ— that it should be contemptible it is suitable that Sinners should know that he resents their unworthy carriage and that they have a deep sense of the contempt they have cast upon him and his Salvation God will have his people find the bitterness of their rebellion Jer. 2. 19. And hence as they have made him to wait long on them so that they wait some season upon him for his evidencing of his love to them 4. They have been greatly hardned by these carriâ—ges Every resistance made to the Spirit of God hardens men more there is a contracted hardness which corroborates that which is natural Hence they need more terrifying breaking and humbling dispensations to bring them down to the foot of God and make them apprehensive of their evil ways and doings if the Prophet betrâ—â—â— an old barlot he will make her tarry for him 〈◊〉 days Hos 3. 3. Let not such then murmur at Gods so dealing with them but remember their â—â—riage to him and justify him in this and say wâ— deserve not only this delay but utter rejectionâ— nor yet be discouraged but acknowledge Gods wisdom in it and wait with humble submission hoping in his Grace and resolving if ever he come it will be admirable favour USE III. For awakening to all to improve tâ—â— season of Grace Are there such special seasons â—â— Grace Let the consideration thereof call eveâ— one to make the use of them and use utmost dâ— ligence not to slip such an opportunity and we have heretofore been negligent let us be more careful of that which is in our hands acknowledging Gods wondrous benignity in renewing them to us after so many provocations given him to depart And let me apply this in the former respects mentioned in the explication 1. Let it call them that are young now to seek God Oh that Children would be perswaded to Remember their Creator in the dayes of their youth You think there is no such hast it looks like a work too rigid and severe for you to mind you are loth to forgo your vain company and mad mirth but do not rashly reject the motion that iâ— now made to you What a comfortable thing would it be to see young solks in good earnest â—â—ting themselves to seek and to serve God What â—â—oken would it be that God hath mercy in reâ—â—ve for a sinful Land Children you are our 〈◊〉 and you are our fear how chearfully should we leave the world could we but see you in â—ood earnest enquiring after the Lord and devoting your selves to him How would it remove those sad reflections that are sometimes ready to â—ink us How glad should we be to see good â—opes that when we are gone you will stand up for Christ and his ways and that we shall â—eet you in the Great Day at his Right hand â—et me address you in his words 1 Chron. 28. 9. My Son know thou the God of thy Father and serve him with a perfect heart and willing mind if thou seek him he will be found of thee but if thou forsake him be will cast thee off for ever To move you Consider 1. You owe your Childhood and Youth to God He deserves of you that you seek him now Sin and Satan can lay no just claim to this age of yours but God can and doth He requires your youth to be devoted to him the God that made you challengeth it and can you deny him Shall the Devil and your lusts have your prime and strength and only the decays of your lives left for God to be put off withal He hath laid you under innumerable obligations to consecrate your young time to him He kept you in your Mothers belly and made the knees to prevent you He hath preserved your lives and provided for you ever since And may not heaven be astonished to hear him complain I have nourished and brought up Children and they have rebelled against me Isa 1. 2 3. He hath ordered you to be born where his Gospel is dispensed in which he pleads with you to take him to be your God now and will you deny him Yea your Baptism declares you to be devoted to him it saith that you were dedlcated to him from your Infancy and every day wherein you neglect to inquire after him you do violence to that Covenant whereof this is a Seal 2. This is your proper season to seek to God in and whether you shall ever have another you know not Yoâ— have all advantages now but how long you shalâ— have them God only can tell You are now alive but you know not how soon you shall go to the Grave Do you not see that young ones dy aâ— well as the old Go to the Sepulchers measure thâ— monuments ask who lies here and you shall finâ— multitude who lived not to so many years as you â—ave and now reflect and ask Have I found God â—â— my peace made If I should now dy have I made sure â—â— a Jesus to receive my Soul Now Gods word is â—reached to you now Godly Parents and Friends â—all upon and counsel you God knows how long â—t will be so You are not now encumbred with â—he troublesome cares of this world you are now â—n your strength and do not know what the Evil days mean of which you must say you have no pleaâ—ure in them Oh! that you knew your time if you let it slip you will not find it again 3. You are born strangers to God and if you so dy â—â— are undone for ever You derive from the cursed â—tock of fallen Adam of whom it is said 1 Cor. 15. 22. â—n Adam all dy you are Children of wrath by nature Eph. 2. 3. The Guilt of the great Transgression lyeth on you for which you are condemned to everâ—asting destruction You are enemies you are afar off from God and if you do not get out of this condiâ—ion and get into Christ before you are taken away God will destroy you for ever Psal 73 27. You must be New born if ever you inherit the Kingdom Joh. 3. 3. Your Covenant interest your Baptism â—our Parents piety all your Gospel priviledges will â—lot save you it will not avail that God is your faâ—hers God if he be not your God too 4. Think how welcome Christ will make you if now â—ou seek to him in good earnest As his Spirit is grievâ—ed every time you deny him so he will be exceedâ—ngly pleased if you now open to him He is deâ—ighted to see young ones set themselves to read his Word to wait upon his Ordinances to pray to him and obey their Parents in the Lord. He hath said Prov. 8. 17. They that seek me early shall find me Nay in all
accordingly apprehended your own strengthlesness and felt the efficacy of his grace in causing you to believe if he had not drawn you you had not run after him 4. You have taken Christ for your all If you have made him your hiding place you have also received him for your Lord and King they that have truly trusted in him to be saved by him have cordially submitted to his Government they that have not made him their all have not made him any thing to them USE III. For Exhortation to the people of God Have you made Christ your hiding place Believe theâ— in him for preservation from trouble Consider 1. This is included in the very title it self Thiâ— is the very nature of an hiding place if then you do not expect this benefit from him you have but complemented him and not in truth entertained him as such 2. He expects this of you He counts himself despised and trifled with if you call him by such a name and do not make use of it according to the import of it Even a bramble if chosen King expects to be trusted in Judg 9. 15. 3. It is by faith that you are to fetch this benefit from him Though there be all this in God yet there is a way in which it is communicated to us and that is by faith on our part hence the more full and stedfast we are in the exercise of it the more are we like to experience this benefit for help 1. Be often renewing your Assurance especially when trouble appears Now revive your evidences read them over and see to the strength of them for according to this so will you be settled in your reliance on him 2. Resolve against all discouragements that he both can and will do that for you which shall fully answer this relation Have an eye therefore on those other Attributes of his that are to confirm you in the sufficiency and security in this He is the great and mighty God who keeps Covenant c. 3. Now chearfully commit the disposing of all to him in the way of Obedience Leave all with him put it out of your own hands and resolve that he shall have the free ordering of it and that you would not call either his wisdom or faithfulness into question 4. Now wait patiently on him for a good issue Let faith and hope quiet you whatsoever comes and bid a challenge to all that would undermine you Resolve it is in a good hand and though things are dark yet they are sure and he is faithful that hath promised who will also perform 3. He expresseth what he designed in his petition and what improvement he would make of the mercy when obtained Thou shalt compass me about with songs of deliverance By songs of deliverance he intends those Songs that were composed and sung to the praise of God by his people upon any eâ—minent deliverance afforded them Many of which songs the Word of God furnisheth us withal The word deliverance signifies to escape or go forth Now these Songs were dedicated as the testimony of a thankful heart to be a memorial of such mercies when he saith God shall compass him with those he intends that he will bestow many such deliverances upon him and that he shall have many occasions to make such songs Hence Faith engageth the heart in making returns to God for Deliverance DOCTRINE TRue Faith not only depends on God for compleat deliverance but also engageth the heart to resoâ—ve to signalize the same when enjoyed with suitable returns of praise Here are two Propositions Prop. 1. That true faith depends on God for compleat deliverance The language of the Text is thou shalt do that for me which shall lay such an obligation on me Here observe 1. That all trouble is afflictive to us and we cannot but desire deliverance from it No affliction is joyous Heb. 12. 11. Therefore called things hard to bear Psal 60. 3. So that they put in o fear and stir us up to endeavour the avoidence or escaping of them 2. The Rule of faith tells us there is no deliverance to be expected elsewhere Not only our spiritual but our temporal troubles too are beyond the power of any to relieve us against if God do not afford us succour David gives this reason why he will trust in God alone Psal 62. 6. He only is my rook and salvation 3. Hence it directs us to go to God in prayer for â—his deliverance If we would have it not only must we go no where else but we must repair to him he hath appointed prayer to be a medium of obtaining Ezel 37. 37. Hence that Jam. 5. 13. Is any afflicted let him pray Thus are we to acknowledge our dependence on him 4. There must be faith exercised in every prayer in every petition that we offer to him Without it there is no pleasing God Heb. 11. 6. If we would ask and receive we must ask in faith Jam. 1. 5 6. Without this ingredient God reckons us but to howl and there are three things in which faith is to exert it self 1. We must believe that if ever we be delivered it must be by God Faith must keep us close to this object and we must dwell on this conclusion else we shall be read to run elsewhere We must resolve that if we look elsewhere we for sake the fountain for a broken Cistern and shall be disappointed 2. We must believe that he can and if it be bâ—â—t for us will give us temporary deliverance We must not limit his wisdom nor soveraignty but acknowledging his power we are to wait on him as one that is able and not only so but because he hath promised he therefore will perform what is best for us Conclude that this salvation also belongs to him and if it be according to his will it shall be brought about for us so did he 1 Sam 15. 25 26. 3. We must also believe that he will give us perfect deliverance at last whether he will do it in this life we may not determine it may be most convenient for us that it should be otherwise but this a Child of God ought to build upon that he shall be brought out of all trouble in the winding up and his present troubles shall contribute to the preparing of him for it so the Psalmist resolveth Psal 73. 24. Prop. 2. That true faith carrieth out the heart to resolve to signalize these deliverances when received with suitable returns of praise Faith influenceth him with this purpose in the very praying for them Here take these conclusions 1. That which puts a man upon seeking deliverance is a desire to obtain it The end of Desire in man is to instigate him to the pursuit of his Object and it gives rise to all his rational actions Now desire is raised by the consideration of the goodness of the Object and his want of it and this is the spring of all his
bear wait and use endeavours and not be weary 2 Tim. 2. 10. USE I. For INFORMATION in two particulars 1. Learn hence a reason why God usually exerciseth such as he will use for the good of others with many temptations When God hath designed to make men eminently serviceable he hath trained them up to it by more than ordinary trials thus it was with Moses Joseph David yea Christ himself It is not because he hath less respect for them than others but to prepare them for the better discharging such services When therefore you see any of Gods Servants thus dealt withal let it not prejudice you at them nor say surely they have given God some special provocation but think God is trying them as gold and expect something observable to be produced by it Jobs friends were thus mistaken in him nor let any of Gods Children be overwhelmed when they find sore temptations upon them say not that God regards you not but wait in hope it may be he hath some special service for you to do for the good of others that by your experience they may be profited 2. This tells us that it is a great mercy to have dequaintance with experienced Christians As God hath made man a sociable creature and we cannot live like men without communion one with another so of all men these are the most desirable and profitable for communion who are the most acquainted with the various dealings of the Spirit of God with them from vain men we can expect nothing by their fellowship but to learn of their ways which will harm us but from good men we may expect to be helped in the ways of God and none more fit to help and advise us than they who have much acquaintance with God and known his methods and dealings with his Children by such acquaintance we may if it be not our own fault get abundance of good and have cause to bless God for them for ever USE II. For EXHORTATION and that in three respects 1. Let Experienced Christians be communicative of their experiences Hath God given you to know much of his dealing with you in the great affairs of his Kingdom be willing to impart these things to others as there is occasion God hath not done this for you only for your selves but for others too Paul thought so 1 Tim. 1. 16. God hath herein given you a Talent which you ought not to hide in a Napkin what said Christ to him Mark 5. 19. We should indeed have a care that we do not shew our pride on this account by needlesly boasting of these things much less to think we may now usurp an Office of publick teaching but on the other hand we should be ready to afford all the help we can to others in our place let us visit those that are tempted as we have been tell them how it was with us and how we found God coming in to us and when they call for our help readily lend it remembring that when we use our experience for Gods glory and our neighbours profit we shall therein have much peace and comfort and others will have the occasion to bless God for us 2. Let tempted Christians be directed to make use of such in their distress It is too frequent for them that are hurried by Temptations to keep silence to go solitarily and shut up their grief in their own bosomes wherein they gratifie Satan and nourish their distemper God hath made man for mutual help we are not only to carry such cases to God but to take the advice and prayers of his people too and we are too apt if we do reveal our griefs to do it to such as are least fit to counsel us here we see who are fittest and let our prudence direct us to such if we have a bodily evil we go to such as are reputed Skilful let us do so on a spiritual account too None but God can deliver us but he hath made it our duty to use the means and the most likely are eligible here you are like to have your case best laid open and prescribed to here you are like to find the greatest pitty tenderness and faithfulness 3. Labour we all to get and maintain a due value for experimental preaching We are to covet the best gifts and seek skilful Teachers that can divide the Word aright and give every one their portion but there is a vast difference between two of these equally thus gifted one of them doth it by common art and skill and the other can set the seal of his experience to it that which comes from the heart is most likely to reach the heart God must make it do so or else an Isaiah may labour in vain however there is a blessing of God upon such persons and a greater likelihood of his blessing on their endeavours and an ear that is not itching but sanctified will find much difference between this man and the other such are most probable to search us to the quick will be most concerned for us most diligent with us and we shall have abundant reason to say that God is with them Let us pâ—ay for such Teachers and if we live under the Ministry of such let us prize them for their work sake and as we have in them a great advantage for our souls so if we despise and neglect to improve them aright our account another day will be the more terrible Particular Application the best way of teaching DOCTRINE II. THE best teaching is when particular application is made of the truths that are taught The Psalmist is not content to lay down the general Doctrine of Blessedness and confirm it with his own experience but proceeds to instruct men how they may come by it and offer them help to direct them and that particularly and personally Here are two Propositions Prop. 1. That for the profitable teaching of Gospel truths there must be application made of them And here we may consider the nature and the necessity of this application 1. Touching the nature of it it is properly a making use of these truths for helping a Christians practice But more particularly there are two general parts of teaching viz Doctrinal and Applicatory which are not to be confounded but put into due subordination The first is Doctrinal consisting in laying open the Truth so as the understanding may apprehend it and be made to give its assent to it we must have a conception and a conviction of it and this must go before application being to prepare for it and therefore to fall to application before the truth be explained and proved is to make confusion The second is Applicatory which takes the Truth so laid open and improves it for our benefit in the Service of God and this hath to do 1. With the practical understanding For besides that the understanding is to be used for discerning the Truth commended to us it is also to be improved
we have loved strangers and after them we will go this is that stiff neck that iron sinâ—w that will not bow this is the reason why sinners are not gathered to Christ Matth. 23. 37. 3. Men hereby prevent their own good Whiles this obstinacy remains men keep out of the way of peace how doth God expostulate with them on this account Isa 48. 18. O that they had hearkned c. God backs his calls and counsels with gracious promises to allure sinners after him but they despise their own mercies 4. Hereby they expose themselves to the more miseries Not only doth Gods wrath abide on them but they encrease their sorrows by it this is the reason of the utter ruine of sinners under the Gospel Matt. 23. 38. It lays them open to more intolerable punishments and makes their damnation unavoidable and more astonishing Deut. 28. 59. 4. The pretended reasons of mens untractableness are brutish and argue them void of understanding They think they are rational but they act like meer beasts for 1. They judge of evil and good by their senses They know no other happiness but what consists in gratiâ—ying of their carnal appetite which is become sensual What pleaseth their carnal eye ear and palate that they call good and what is displeasing to them they call evil and herein they do noâ— advance one step beyond the horse and mule foâ— beasts do just so and if they acted according to Rules of understanding they would ascend highetâ— They submit to the vilest servitude of sin because by it they give content to their senses thus it â— said of Issachar Gen. 49. 14 15. 2. Hence they have only regard to the body or outward man in their judgment of things If that be provided for and have ease and content they think all is well they consider not that they have an immortal Soul on the welfare whereof their happiness doth depend If then they can have wealth health peace plenty they are as happy as can be and the readlest way to obtain that is the greatest wisdom in their esteem and what obstructs it they note it folly for them to engage in it This was his opinion Luk. 12. 19. And he is called a Fool for it Verse 20. And this is to act just like a bruit who hath only a bodily life to preserve 3. They look no farther than the present time Never think of an after state the life that now is â— all the life they are concerned about they consider not of the Eternity to which they are going â— all their projects are for now that which doth them a present pleasure is the thing and they wilâ— not be beat off from it nor are they moved with the warnings of an after change but mock at them of such 1 Cor. 15. 32. These are beasts indeed for as they have but a present life so they can looâ— no farther 4. They only consider the pleasure there is in sin but â—ver think what it will cost them They make â—hemselves merry with sinful delights and put away thoughts of a reckoning Sin is sweet in the cup it is a pleasant poyson and the delectableness of it allures them and they think not of the bitterness of its operation Prov. 7. 22 23. 9. ult which is to do as bruits do who if they can break into a good pasture think not of being pounded and set a starving 5. Hence they set their carnal senses against all the warnings given them With these they refute all arguments offered to convince them of their folly with these they mock at counsels and trample on instructions They confute the word of God with their own experience which finds the contrary Jer. 44. 16 17. USE I. For Information in a few particulars 1. Learn hence the different verdict that God and the world pass upon men 1 Cor. 3. 19. Men think themselves wise if they can baffle the counsels of God and silence their own Consciences and sin in despite of counsels and warnings under a pretence of carnal reason but God counts them no better than beasts and writes this wisdom of theirs the most stupid folly and let us take Gods censure of it rather than mens vain opinion about it for his word shall stand 2. Hence see the miserable change which the fall hath brought upon man When God made him at first he was perfect in understanding he knew how to put difference between good and bad and chuse that which would promove the Glory oâ— God his own eternal felicity and all his senseâ— were in a due subordination and offered him noâ— delusion but since his Apostasy he hath crazedâ— his understanding and fallen in a spiritual account a species below himself God therefore would have all men in their natural state to know that they arâ— beasts Eccl. 3. 18. And how should this thoughâ— help to abase us and make us bewail our infelicity â— 3. Learn hence the reason of the gross security of Sinners under the awakning means of Grace Thoughâ— the word be dispensed never so plainly and solemnly yet how few are moved at it or concerneâ— for themselves after all And we might wonder that men who have reason in them should be so stupidly senceless but that the truth in hand may satisfy us men in their natural state are a company of fools and bruits and madmen that are out of their wits that do not know and therefore do not consider God puts them together Isa 1. 3. And he that knows no danger fears none 4. This tells us what a great change is wrought â—â— Conversion Among other comparisons used in the word of God to set this forth one is the recoverâ—ing of men to their understanding again Thâ— mad Prodigal when God was about to Conveâ— him comes to himself Luk. 15. 17. He had beeâ— distracted before but now he returns to his righâ— mind In Conversion a new Creature is producedâ— all new 2 Cor. 5. 17. And what a Metamorphosis iâ— this to see a bruit turned into a rational being â—nd it is not less to see an obstinate sinner made â—gracious Saint 5. We have here a reason why instruments can of â—hemselves do nothing It is Gods pleasure to send â—hen to treat with men as to such who have an Humane understanding in them but to convince â—nd perswade sinners is a work too big for them â—heir encouragement to use the means and sinners â—ncouragement to attend them is because it is Gods way but we must subordinate the whole â—uccess to him so that if we perswade not obstinate sinners wonder not for who are we and if we do perswade them arrogate not it was not â—e but his Grace working with us USE II. For Exhortation both to Sinners and the Children of God 1. Here is matter of counsel for Sinners 1. Beware of confiding in your carnal reason Vain man would be wise c. Job 10. 12. They who have the least wisdom are
put us upon trying â—â— selves God hath been visiting this people witâ— repeated Judgments and many in particular havâ— been afflicted again and again Let us then exaâ—mine our selves by the truth in hand and herâ— observe 1. The best of Gods Children may be under affliction when they walk most in their integrity What an account doth that Holy man Heman give of himself Psal 88. It is not a certain argument of a mans being apostatized meerly because he is â—â—cted God 〈◊〉 Soveraign and they must consels him to be so Joh 42. 2. He hath many ways wherein he will be glorified in his people in the â—â—yal of their graces and if when they walk in their integrity they are brought into many sorrows â—or the exercise of their faith patience c. and he affords them his Spirit to help them in it he thereby honours them and they have cause to reâ—â—â— in tribulation 2. But such times do call Gods people to search and â—ry themselves We should acquaint our selves with the reason why God afflicts us how else â—â—all we obtain the end and benefit of it Now usually this is the occasion viz. We grow remiss and wanton and negligent of our selves and God in displeasure brings us into trouble and it â— he this it calls us to Repentance and if we would be able rightly to judge of this we must observe our frame and carriage and that 1. Under the afflictions that we suffer It may be God afflicts us and we are proud and disconâ—ent fret and pine and do not so much as make search for the provocations given him and yet â—e in pitty gives us some respite but then he soon brings another cloud over us here is enough to tell us how it is Our folly remains our dross abides and calls for another furnace 2. After the affliction or under deliverances It may be we confessed our sins promised amendmentâ— and began to attempt it prayed for pity and God hath tried us but now another troublâ— is on us Well did we not do as Pharaoh when â—â— saw there was respite Exod. 8. 15. Let this then instruct us and humble us and make us to Justifie God USE III. Let it be to exhort us that we do noâ—â— put God upon this course Force him not to proceed against us in severity Consider 1. There is a way which is more suited to maâ— I mean which mans frame points him to Maâ— is made a reasonable Creature and ought to hearken to reason why should he forsake that anâ— carry himself like an Horse God pleads Isa â—â— 8. And God shews us the way in his Word anâ— Ordinances 2. This is the way to escape rods God calls thâ— severe course his strange work Isa 28. 21. Nâ—â— meâ—rly because he is a God of mercy and deâ—lighteth not to grieve us but because it is â—â— strange thing that we should put him upon it so that if we would comply with his counsels we might prevent blows 3. It is the way also to be more clear in the knowledge of our good estate The free Obedience oâ— Gods people saith that they are his indeed Psal 110. 3. Whereas our being obedient no longeâ— than we are driven to it must needs give us awâ—ful grounds to call our selves in question Anâ— for help 1. Labour to get the love of God established in our â—â—arts The Apostle could say The love of Christ â—instrains us 2 Cor. 5. 14. And were this active â— it would do more on us than all the beatings that we feel this would make us never well but when we are engaging in his work 2. Study the amiableness of his Service It is always some prejudice entertained at the wayes of God that makes us inconstant in our Obedience and this is the suggestion of the flesh would we be able experimentally to say with him Psal 19. 7 8 9 10. It would knit our hearts to it Did we believe that Wisdoms ways are ways of pleasancy and all her paths peace Prov. 3. 16. It would hind us to them of choice and we should never be well but when exercised in them 3. Labour to taste the sweetness of Obedience and the peace there is in it Psal 119. 165. Every sin leaves a sting behind it on the Conscience but the fear of God gives inward peace and a Child of God is never so comfortable of it as when his heart bears witness to his integrity 2 Cor. 1. 12. Get a freedom in our hearts to this forced Service is always ungrateful but that which is on free choice must needs be delectable VERSE 10. Many Sorrows shall be to the Wicked but he that â—rusteth in the Lord mercy shall compass him about 〈◊〉 The Words Opened IN these words the Psalmist backs his caution or direction with motives and that is fetcht from a double Topick viz. The infelicity which waits on the disobedient and the great felicity which waits on those that hearken to God Where observe 1. The Character he gives to each of them the former he brands with the title of Wicked The words signifies one that is unquiet in himself and always disturbing of others and is used for one that is under the Guilt and Dominion of Sin the latter he calls those that trust in the Lord therein pointing us to the root of Obedience the word implies such a confidence as makes one hold and to pursue ones work with greatest resolution 2. The different state or condition of these answerable to their Character viz. 1. The misery that waits on Wicked men Many Sorrows Sorrows the word is applied to griefs both of body and mind and signifies the intenseness of them many the word is applied both to quantity and quality and signifies both magnitude and multitude and may be read many and great 2. The felicity of the Believer mercy shall compass him about Here observe 1. What it is that makes him happy Mercy it is here put Metonimically for the fruits or effects of mercy The word signifieth a sacred affection â—â—â—uty pity benignity or good will without any â—â—â— spect to merit 2. The large extent of this mercy it shall composs him round sometimes it signifieth a successive compassing a thing and so the mercy of God is always walking the rounds about a believer to see â—â—at he wants confer it upon him sometimes the compassing a thing at once and then it saith that mercy is a guard to the believer and he goâ—â— through the world in the midst of it Hence 〈◊〉 Untractableness under means a character of a wicked man DOCTRINE I. UNtractableness under the means belongs to the Character of wicked men Those whom before he compared to the horse and mule here he calls the wicked This Doctrine is not so to be understood as if every act of contumacy did declare a man to be really wicked i. e. Unregenerate There have been such unhappy instances in the particular carriage of those that have the
men to meditate on terrours It is I confess a very sad and uncomfortable speculation but profitable and there is no hope that ever you should fly to the City of Refuge till you are soakingly affected with these things and to what end hath God recorded them in his Word but that Sinners should meditate of them that seeing their misery they may be excited to look about them and be driven from their vain security 2. Apply them all to your selves The misery of many is that when they read or hear of these things though possibly they found dreadfully yet they shelter themselves from the terrors of them by reckoning themselves not concerned and woful are the delusions by which Sinners are wheedled into a fond security on this account the Covenant or their Morality or their not being so bad as others are c. But read the description given in the Word of God of them to whom they belong see if you do not find your selves as really contained in it as if your names had been mere written at length and take it as your portion 3. Be perswaded to look upon these things as certain Satan endeavours to perswade men to think they are politick devices to keep men in aw and not realities that God is not so cruel to his Creatures and they are only fools that credit them that wise men understand better and a vain heart is willing to believe him But Consider 1. The doom is posiâ—ively past upon you The Sentence is not a may be but a must be Eve was cheated when she thought it only an hazard Gen. 3. 3. For God had declared it firmly and with a strong asseveration Chap. 2. 17. And all men in their natural state are under this Sentence Eph. 2. 3. And the Sentence of Condemnation is not in suspense but already gone forth against them â—oh 3. 18. 2. And you have in this affair to do with a God who is 1 Just and Righteous This Attribute is abundantly celebrated in the Scriptures God stands upon the honour of it and good reason because he is the Judge of all the Earth Now the Relative Justice of God is declared in his standing by his own Laws and performing the Sanctions of them according as men stand related to them God therefore asserts that he will thus do Ezek. 18. 4. 2. One that hates sin It is the odious thing to him he cannot abide it Hab. 1 13 Indeed there is nothing he hath an indignation for but that it cannot but be abominable to him being directly contrary to his Holiness by which he is bound for his own Glory which sin is set against Rom. 3. 23. He therefore cannot endure Sinners Psal 5. 3 4. 3. Is able to give being to his Word He threatas wicked men with no more than he can do with ease for he is a consuming fire and there is â—one that can hide from him withstand him or any way secure themselves from the impression of his anger Psal 76. 7. And if he both will can what can be more to make it certain 4. Conclude what a fearful thing it will be to be made the Subject of all these sorrows Think your selves now to be under the impression of them realize them thus to your selves say how shall I endure the fierce anger of God How shall I stand up under the weight of all the sorrows which the fury of God shall heap on me when it shall be kindled in a fire that shall not be quenched thus are they brought in deliberating Isa 33. 14. Surely such reflections will put you in fear and that fear will be serviceable to make your present state uncomfortable and create longings in you to get from under it 5. Now enquire and hearken after a way to escape It is Gods rich mercy that he hath declared that there is such a way and accordingly ordered the Law to be dispensed in the hand of a Mediator Should Sinners only be treated with the Law and 〈◊〉 thundring menaces of it it would make them desperate in their sinful courses but because God is pleased together with shewing you your present misery to tell you of and offer to you a salvation and point you the way to come by it What then is there for you to do but enquire Are you pricâ—ed at the heart Do as they did Acts 2. 37. Are you terrified Do as he Chap. 16. 31. This is the only profitable improvement that can be made of the terrors of the Lord. 6. And let this perswade you without delay to hearken to the counsel of God God himself hath given you advice Isa 55. 7. Let the wicked forsake his way c. And be entreated to comply with it and do not protract the time and put off the calls that are given you but make haste and live no longer in so fearful a condition but give diligence to escape these Sorrows Consider therefore 1. These sorrows are already upon you Possibly you feel them not by reason of many outward mercies you partake in but if you are wicked if unregenerate The wrath of God abides on you John 3. 36. The Curse hath fast hold of you there is a secret operation of it whether you resent it or no and you are at present but ripening for the more full and fierce depredation of it upon you God hath past the Sentence and he will surely execute it if you do not in season while the Scepter of Grace is held out to you secure your selves 2. If you make not the more haste it will quickly be too late You are now warned but if you despise this it may be God will give you no warning in his Providence but fall upon you in the height of your prosperity and cut you off suddenly 1 Thes 5. 3. And know it when it once cometh to this and you are carried away by the flood of Gods anger into the pit of sorrows there will be no Redemption from thence Take your time then while you may else it will repent you when it will not profit you Faith the foundation of true Obedience DOCTRINE III. FAith in God is the foundation of all true Obedience unto him Doubtless the Psalmist here opposeth the Wicked and the Godly Now the Godly man is one that fears God and keeps his Commandments but is in our Text called one that â—steth in the Lord and thereby we are pointed to the root from whence his Godliness doth proceed viz. That trust which the Scriptures call faith The word signifieth to hope and to rely upon one with confidence And the Object of this is Jehovah which is an incommunicable name of God and shews that he alone is thus to be confided in Here two enquiries may be made 1. What is that faith or trust in God which is the foundation of all true Obedience A. Let us here observe that there was a faith or trust in God required of man
as that is And for help here 1. Is your Obedience weak Let it put you upon endeavour to strengthen your faith If you find duty hard at any time you shall find upon due enquiry that it is occasioned by the languishing of your faith What made the Israelites that they would not hear Moses Exod. 6. 9. but this What made Abraham so readily to go about offering of his Son Heb. 11. 17. but his faith the impossibility of duty which we at any time conceive is because faith hath not its full activity for faith rightly exercised will do wonders this was the reason why the Disciples could not cast out that Devil Mark 9. 23. If when we look on our own impotency we think it vain to attempt we look off to the Grace of Christ and the firmness of the promise engaged for our aid this would make it easy we should engage chearfully 2. Are you discouraged in your way by Temptations 〈◊〉 ply faith You would do duty but you find Satan resisting you you find a body of death withstanding there are allurements and frights set before you and you are ready to be mastered by them now set faith on work by that discover that there are more for you than against you if the troubles of the way begin to sink you look on to the recompence of reward and believe it to be and to be as glorious as the Word of God hath represented it this helped Moses Heb. 11. 26 27. This kept Paul from fainting 2 Cor. 4. 16 17. 3. Would you do any thing well be sure to fetch in faith for your assistance Trust not to your own grace rely not on your own present dispositions think not to go through in your own strength when you find your selves never so much raised in your thoughts but remember you must be helped from on high reject then all reliance upon any but Christ and accordingly let faith stir up prayer in you and drive you with importunity to the Throne of Grace to fetch assistance from him he hath told you Joh. 15. 5. Without me ye can do nothing Keep your eye then upon him in every step you take and take it not off for one moment so shall you be assisted without fail 4. Would you hold on to the end in your Obedience Keep an eye of faith fixt upon the promise and on God through Christ whose the promises are Heb. 12. 2. You are like to be encountred with many trials in this life and whiles you are sincerely serving of God the face of Providence may have such an aspect on it as looks as if it were rather putting a bar in to prevent the fulfilment of the promises and mean while the difficulties in the way will appear hard to bear and now nothing can support you in your resolution and perseverance but the expectation of the accomplishment of the good engaged and the sufficiency in it to compensate all When God had promised Canaan to Abraham he advised him Gen. 13. 17. Arise walk through the Land in the length breadth of it so do you and then remember that Christ is the Surety for the accomplishment and that God himself who hath made the promises cannot fail of his good word nor can his wisdom or power be defeated and whiles your faith holds here what is there that should shake your Obedience The Rewards of Obedience fruits of meer mercy DOCTRINE IV. ALl the rewards of Obedience that are bestowed on believers are the fruits of meer mercy Let a man believe never so strongly and exercise this faith in the Service of God never so fervently yet if God accept and reward him it must be acknowledged to no other fountain but his mercy Here then we may enquire 1. What is the mercy of God here intended A. There are two words most frequently used In the Scriptures to set out the kindness of God which he expresseth to sinful man viz. his Mercy and his Grace Now the conceptions which we entertain of these two Attributes are divers Mercy is conceived to be an inclination to afford succour to those that are miserable and hence it hath a respect to the misery of the Subject Grace is a disposition to bestow a favour freely whether the Subject on whom it is bestowed be miserable or no. So that man in his state of integrity was capable of partaking in Grace from God doubtless there was Grace in the First Covenant wherein God transacted with man Whereas man was not a subject for the application of merey strictly taken till by his fall he had made himself miserable and so an object needing pity and compassion to be shewn him But the Spirit of God useth these two words often promiscuously one for the other or each comprehending both under it and the reason is because fallen man being become miserable there must be mercy mixing in all the Grace that is extended to him which reacheth to all the benefits he partaketh in for being a relief to him in his misery they are mercy and being without his deserving who hath by sin forfeited all they must needs therefore be of Grace and in this large comprehensive sense we are to understand Mercy in our Text. We observed that the word signifieth a sacred affection of piety pity without any regard to the merit of the Subject that partakes in it Now there is a twofold mercy that is ascribed to God in his Word a Common Mercy which he extends to good and bad expresse◠in all the favours which mankind in general are made to share in whom sin had made miserable by exposing them to all the Curses written who had forfeited their lives and all the supports of them and hitherto belongs all that goodness which men partake in in their preservation and the provision made for them and the delight they find in these things all which are fruits of Gods meer benignity and compassion and of this wicked men and his greatest enemies have as large 〈◊〉 share as any and there is a special mercy of God which he extends only to his Elect whom he hath chosen in Christ unto Salvation and accordingly bestows on them such benefits as he vouchsaves to no other in the world but them and we therefore call them special both because they are restrained to these Subjects and also because they are the fruits of his everlasting love which he bare to them before the world was and the displays of it to them in the Works of Efficiency and this is the mercy we have under our present consideration concerning which mercy we may observe both the benefits that belong to it and the mercy discovered in them 1. Touching the benefits that belong to it they are all those things which are by the Spirit of God made servicable to the bringing them to and possessing them of eternal Salvation And here let us observe 1. There are those benefits whereby they are brought into
the New Covenant and entituled to Salvation These are the first special fruits of Election breaking 〈◊〉 in Effectual Vocation Rom. 8. 29. And hitherto â—ong those great works of Faith and Repentance which are wrought in them by the Spirit of God by which they are made to turn from sin to God â—nd from all other trust to rely upon Christ alone according to the terms of the Gospel and these are accompanied with Justification and Adoption by which they are discharged from Condemnation and entituled to life and made heirs of God and coâ—rs with Christ and so have a right to all the good â—id up in the promise and these are not not common favours 2 Cor. 1. 26. Not many wise c. 2. There are also those benefits which are bestowed on them after they are brought home to Christ and engaged â—he new Covenant which contain all the good that is 〈◊〉 up in the promise made to them that love God and 〈◊〉 in his Son Jesus Christ and those are specially the Sanctification of the Spirit enabling them to serve and glorify God in their generation the preserving them in a state of grace to perseverance the perfecting of all their graces in them and the â—inging them at length into and possessing them for ever of the Kingdom of Glory comprehended summarily in Psal 84. 11. 3. And there are also the saving operations of common providence by which they are made special mercies to them Those things which they have in the ordinary course of providence and are to wicked men but common mercies and do in their operation tend to their hurt are sanctified to the Children of God so as to be servicable to farther their Salvation Those things that are a Snare to ungodly men and abused by them to dishonour God are helps to their Obedience and they glorify God with them 1 Cor 10. 31. They make them to study gratitude Psal 116. 12. Yea and Afflictions too which are to the wicked the beginnings of sorrows are the happy means to do these great good Psal 119. 71. Isa 27. 9. The means of Grace which are to others a Savour of Death are to them a Savour of Life c. 2. As to the mercy that is discovered in these benefits we may observe it in these things 1. The Creature which is the subject of them is in it self miserable for so had the fall of man made the whole race to be in as much as they were involved in Guilt and a Curse which contained all miseries in it Read the description given of a natural man Rom. 3 10 c. and the doom that is fallen upon him Chap. 5 12. And what a forlorn wretched Creature must we conclude him to be and by this he is a subject capable of mercy 2. The miserable Creature receives inexpressible kindness by these benefits His misery is relieved in it yea and remedied and finally removed by it Common favours give a present relief but these make him of miserable to become happy they take of the guilt and so remove the Curse that was lying upon him and confer on him that which fills him with satisfaction and crowns him with endless felicity hence blessedness is pronounced on all believers Psal 2. 12. 3. And all these flow from the fountain of his freâ— benignity There is no merit of the Creature in it the best of men is less than the least of all mercies Ge◠〈◊〉 They deserve the quite contrary Dan. 9. 8 9. They do nothing for them have nothing to proâ—re them withal are no better than those that go without them God bestows them on them for his 〈◊〉 name sake And when these things meet together what is done for them must needs be called mercy 2. Wherein it appears that all the rewards of Obedience are fruits of this mercy A. We may come at it in the following considerations 1. There is a reward promised to the Obedience of 〈◊〉 Children There are not only great and preâ—ous promises made in the Gospel to the people of God but there are the things mentioned to which they are connected and these are proposed 〈◊〉 the Spirit of God for their encouragment in â—ing him God would have them to know that they serve a good Master and would have them to animate themselves by the contemplation and faith thereof Thus did Moses by respecting the recompensa of reward Heb 11. 26. Hence such encouragements Gal. 6. 9. Isa 3 19. Rom. 2. 7. 1 Cor. 15. ult 2 Hence their faithful Obedience is the way to receive â—he reward God hath not only told his people what he will do for them but how they are to expect to come by it for the Gospel promises are Covenant promises nay we shall find the connexion so strong that there are awful threatnings against such as neglect to seek to enjoy these benefits in the way prescribed we read Rom. 8. 13. If ye live after he flesh ye shall dy This is not to be understood as 〈◊〉 the Children of God should be left to fall from the promise but to let them know that God hath appointed the means in order to the end and thereby to nourish in them awful fear and quicken them to duty 3. This notwithstanding the reward is every way of mercy It is a great error from the notion of a reward to infer a merit in the person that receives it There is a reward of Grace as well as of Debt and is dayly exemplified among men A father bestows a favour on his Child in testimony of his accepting his fidelity in chearfully doing that which was his duty now that all the rewards which God bestows on his faithful people are fruits of meer mercy is evident for 1. The subjects of them are such as were miserable in their natural state and so stood in need of mercy to relieve them They were every whit as miserable in themselves as those that goe without them and this God would have his people to bear in mind and often reflect on to put the greater value upon his kindness Paul would have them to reflect hither Eph. 2. 2 3. ver 12. And he puts himself together with others in declaring how it was with them before Tit. 3 3 4. 2. It is by these rewards that they are made actually to partake in freedom from that misery and enjoy true felicity This is the very nature of them for all the good that is laid up in the promises is herein contained and that consists in a freeing them from those evils which the Curse of God laid upon them and an enjoyment of that peace grace and happiness which is purchased by Christ the whole of it is summed up in Salvation in which there is something that we are saved from and something that we are made to possess hence Salvation is so often mentioned in the Gospel as the portion of the faithful is the greatest mercy the undone creatures can
to the Covenant the promises of it which must needs fortify our faith when we come to ask mercy of God Besides there are promises made to this uprightness careful Serving of God so that by this we may know that we are in the way of receiving the reward which may encourage us to ask believingly Psal 18. 20. 2. And we may make mention of it to God and plead it when we come to him in prayer and seek any mercy at his hand There is a proud mentioning of it which we are to avoid but there is a humble telling him of it which his Servants have been wont to thus Hezekiah Isa 38. 3. And thus that good man once and again begs of God a remembrance of what he had done for his House Neh. 13. 14 22 31. 3 But we must for all this fly to the mercy of God as the fountain of all the good we hope for and ask of him We must not mention it as that which makes us any whit the more to deserve the good we seek of him we must not carry it to him as the price or purchase of these favours so that though we claim the promise made to it yet we still acknowledge it to be a promise of Grace and the reward none of our earnings so he Neh. 13. 22. 4. Hence we must not think our selves wronged if God withold from us the favours we request If we had no such works we should say if I ask and God grant it is meer kindness and if he deny he cannot wrong me now if any thing that we have done abate from this frame and make us more impeâ—ious in our demands or impatient in his denials or delays it saith that we put too high a value on our Obedience and so dishonour the free mercy of God Let us then beware of this and for that end 1. Remember that you owe God for all the Grace 〈◊〉 Strength by which you were helped to do these duties You did them but not of your selves you could do nothing but sin and dishonour God if he had not put his Spirit in you you had never Served him if he had not come in with his strength you had done nothing of this if then he accepts of this he accepts his own Grace and this should keep you humble One would think it a noble act of Gods people so liberally to contribute to the building of the Temple but see how David animadverts upon it 1 Chron. 29. 13 14. 2. That these very acts of Obedience are maimed â—ame things Look on them again compare them with the Rule and that perfection which is the measure of our conformity prescribed in the word of God and you shall find so much deficiency in them that it will make your plumes fall and in stead of being proud you will be ashamed of your selves confessing all to be Rags and this will make you so far from being discontented that they are not that you will wonder that they should ever be accepted and help you to ascribe all the returns of your prayers not to your Obedience but to his rich Grace USE IV. This may also serve to support the Godly under the sense of the imperfection of their Obedience and their fear lest it should not be accepted Here then 1. Remember it is mercy you have to do with David comforts himself with this Psal 130. 3 4. You are not under the rigour of the Covenant of works where every defect incurs the Curse but the Covenant of Grace in which God is pleased to make known the riches of his Grace and hence his Children are encouraged to hope in it under the deepest sense of their own infirmities 2. Know it that this mercy accepts of sincerity and covers imperfections in the Children of God If there be truth in the inward parts God hath a respect to it Paul comforts himself in this 2 Cor. 1. 12. And yet how doth he else where complain of his deficiency Rom. 7. If your hearts are upright you have the evidence of your being accepted and he who accepts of you will pity your infirmity Matt. 26. 40. 41. 3. It is mercy that helps you to be sincere 1 Cor. 7. 25. Though God hath not bestowed on you a legal perfection because he will have you entirely depend on his free Grace for your whole Salvation yet he hath put a principle of integrity into you you had nothing but falshood and deceit in you by nature and it being his own Grace thus bestowed on you he will look on it with a propitious eye and you owe him all thanks for it and should pray as he Psal 25. 21. Let uprightness and integrity preserve me 4. Hence if you rely on this mercy you need not to be afraid The reason why the Children of God are terrified about this is because they so much rely on the Obedience it self whereas while we alone depend on the rich Grace of God the testimony of our sincerity will be a good support under the most humbling sense of our infirmity because hereby we know that God accepts us and will magnify his mercy towards us by taking occasion from our infirmities to commend his love to us in accepting of us through Jesus Christ Every true believer is compassed with mercy DOCTRINE V. EVery true believer is compassed about with the mercy of God We now come to take notice of the greatness of that mercy which is entailed upon him The Antithesis is observable he had said the Sorrows of the wicked are great and many yet for the present they enjoy much mixture of mercy 〈◊〉 he doth not say great and many are the mercies of the Godly but they compass him about q. d. There is nothing but mercy that he shares in several things may here be enquired into 1. What mercy it is that compasseth them A. It was observed under the former Doctrine that Mercy is of two sorts Common and Special the former are called common because good and bad indifferently share in them Matth. 5. 45. Godly men therefore have their share in these so far as infinite wisdom sees convenient God will not beâ—tch to his friends that which he can afford to 〈◊〉 enemies he will not deny that to a Child if he needs it which he gives to a Stranger they are also called common because they are ordinary inferiour things compared with the other and so Godly men may well cxpect that he will not deny to favour them therewithal as they have occasion for them he who counts it not too much to bestow the greatest cannot withold the least if they want them Rom. 8. 32. He that spared not his Son c. Common also they are called from the principle whence they proceed there is a Common Benevolence which we ascribe to God who in the day of his forbearance allows such things to the vilest of men though still they are the hated of the Lord but
then there is a peculiar love which he bears to his chosen which never had beginning Jer. 31. 3. And shall never cease Joh. 13. 1. And thus no mercy is common to a believer but all that he enjoys proceeds from that fountain of love which hath designed his Salvation and causeth all to work for good to him Rom. 8. 28 Whereas all that wicked men enjoy works to their hurt Psal 92. 6. This then is the mercy that compasseth the true believer viz That love of God whereby pitying them in their miserable state which sin had brought them into he doth freely and for his own name sake bestow grace and glory on them and all that is good Psal 84 11. 103 17. So that all the providences that befall them in their way as well as the glory they are brought to in the end of it belong to this mercy and a Child of God may read love in every passage he meets withal whatsoever the outward face of it may be 2 In what respect it compasseth them A. Mercy is here compared either to a Watch that are continually walking the rounds so taking all care for the security of the place they are charged with or to a Guard allowed unto a Prince who are to stand round him to keep off all that would attempt against him Mercy then compasseth them about in preventing all that would hinder them from and supplying of them with all that is needful to bring them to Glory Mercy lies about the believer he is entrenched in mercy it gives him all security But for a more particular account of this affair let these things be observed 1. That there is an eternal life to which God hath appointed them That God hath Ordained some of miserable men to everlasting glory is of Revelation Now though who these are be a secret till he makes it known yet he always lays a foundation for the discovery of it in those whom he makes believers inasmuch as this faith hath the assured promise of life made to it Joh. 3. 36. All that believe are in a state of Salvation and so far as they know themselves to be such they may conclude this concerning themselves 2. There is a way in which they are to be brought to the Enjoyment of this life This life is considered as an end 1 Pet. 1. 9. There is then a medium by which we are to come to the obtaining of it Though there be a certain connexion between Eâ—ion and Glorification yet there are several links between them by which they are so connected The Word of God is frequent in speaking of the way of life and salvation and we have an account of it Rom. 8. 29 30. This life is first inchoated when we are Regenerated and consummated when Grace is perfected when our race is run and our warfare accomplished We are first entituled to it in Vocation made meet for it in progressive Sanctification and at length possessed of it 3. The bottom design of this mercy is to conduct them to it The special Mercy of God applies it self to the Elect either before faith in making them believers and hither belongs all that is done for them by God till such time as they are Effectually called but I pass this Or after they are united to Christ by faith to which are to be reckoned all those things that are done for the making them ready for and bringing them into the Kingdom of Glory that being the Inheritance of which they are made heirs by Adoption Heb. 2. 10. Hence all the effects of Providence are to be judged of by the respect they bear to this and their operation to bring it about 4. There are many things which they meet with in their way which would hinder their obtaining this life against all of which this mercy secures them Believers are to travel to heaven through an evil world where they will encounter much opposition many seek their hurt there is corruption within lusting against the spirit Gal. 5. 17. Satan a buisy Enemy always contriving and attempting their harm 1 Pet. 5. 8. Many snares allurements discouragements afrightments which hazard them Now the mercy of God compasseth them about to defend them from all these and powerfully to preserve them to Salvation and thus it doth 1. By watching over them continually That is the encomium of Israels Keeper that he slumbers not nor sleeps Psal 121. 4. What is the priviledge in this regard of the Church in general belongs to every true member of it Isa 27. 2 3. They have not skill enough to discern all the dangers which they ly open to but the all seeing God both caâ— and doth they can be in no danger but he knows of it and concerns himself with it Psal 142. 〈◊〉 2. By preventing of the mischief designed against them He doth not look on as an idle spectator but therefore observes that he may safeguard them for he is their Keeper and hath undertaken their protection When therefore he seeth any thing plotted against them for their harm he defeats it powerfully he breaks the snares dasheth in pieces all the contrivances that are laid against them hence that challenge Isa 8. 9 10. Associate your selves c. And the people of God have reason to sing as the Church Psal 129. begin Had not the Lord been on our side c. 3. By limiting of them God for holy ends will sometimes suffer his people to be assaulted they shall meet with temptations be vexed by them and their hearts may be cast down and disquieted through unbelief be ready to think that God hath forgotten them but it is a mistake if he had not a praise to gain by them he would not so suffer them and he sets bounds to them that they shall do no more Psal 76. 10. The wrath of man shall praise thee c. And this is true of every other thing that may threaten to hurt them 4. By governing the event of them He ever intends the permission of them for good though the instruments purpose harm by them though he suffers the thing yet he orders the issue of it that instead of harming them it shall do them a kindness The Enemies of Gods people designed nothing less than their ruine but God saith By this shall the Iniquity of Jacob be purged c. Isa 27. 9. That which was intended to overturn shall only try their faith and make it the more illustrious advantageous to them 1 Pet. 1. 6 7. 5. There are many things needful to help them to glory which this mercy takes care to supply them with The believer depends on it in every step and it fails him not for 1. It provides for them all that is needful both for Soul and Body Both are concerned in glorifying God and working out their own salvation and mercy takes care of both the promise grasps in both 1 Tim. 4. 8. Hence that Psal 34 9 10. And
by this our Saviour encourageth us to rely on God Mat. 6. 25. 2. It sanctifieth every thing to them for their saving advantage It gives the operation of all Ordinances and Providences to contribute to their fartherance to eternal life it makes all to turn to their account if they be in prosperity or adversity if they be full or in want if they enjoy the light of Gods countenance or walk in the dark all shall be managed so as to promove their salvation it shall not hinder but help them to their crown Rom. 8. 28. Phil. 1. 19. 6. They stand in need of this defence and succour as long as they live and this mercy never fails them in it There is no time wherein it withdraws its influence Sometimes indeed they are not so apprehensive of it for want of skill in judging things but it is always so The Psalmist settled here after much shaking Psal 73. 24. Thou shalt guide me by Counsel c. and follow every providence to the end and they shall find peace there Psal 37. 37. This mercy guards them through all changes of time and ceaseth not till it hath freed them from all trouble and settled them in Eternal rest 3. What security they have for it A. The Apostle tells us of two immutable things on which this is grounded Heb. 6 17 18. And these are 1. The firm and unchangeable purpose of God He hath from Eternity Ordained them to this mercy and this Counsel of his must stand yea he hath promised it for them before the world was Tit. 1. 2. which was done in the Eternal compact Now in this purpose of his he contrived the way of bringing them to felicity and this was so laid out as might illustrate the Riches of mercy in the subjects of it And this purpose must stand for he is not a God of change But the thoughts of his heart â—fixt and immutable Jam. 1. 17. he had nothing to oblige him to this purpose but his own meer pleasure Nor can the sin of the Creature alter this purpose for he designed to Glorify his Name by the Creatures unworthiness and because God hath appointed them to be the monuments of his mercy in whom it is to shine forth Eternally this mercy of his cannot ly still or cease to be working for them because without it they could never reach the Glory Ordained for them mercy therefore must do all of this and the security of this is sufficient against all Temptations that can offer to discourage the Child of God in his way since the power and policy of Death and Hell cannot force an alteration of this purpose or hinder the execution of it Rom. 8. 38 39. 2. The unrepentable promise that is made to them of it All the Elect are under the safety of a promise made unto Christ but as long as they are in their Natural estate they have none of the Consolation of this since they have no notice of this purpose given to them and may well be afraid of the wrath of God and he useth this fear to drive them to Christ for shelter But when once men are made Believers they are so brought within the Compaâ— of the New Covenant and it is ratified to them this Mercy now appears Tit. 3. 5. This evidenceth that they were comprehended in the purpose oâ— mercy and God hath Sealed them to the day of Redemption his Word is past for it and there is a compleat security in it Joh. 3. 16. He is faithful to his Promises and so the performance is indubitable 1 Thes 5. 23. Mercy hath the management of this so that all the sins and follies of his Children shall not cut off the entail though mercy will humble them c. Psal 89. 30. c. He cannot be provoked to repeal this promise of his This double security must needs be more firm than the foundationâ— of the world Psal 125. 1. 4. What is their happiness by vertue of this priviledge A. This is contained in two things 1. The mercy that thus Composseth them hath all iâ— it that is needful to make them perfectly blessed There is nothing wanting either for the way or for the end What is sufficient to carry them through an evil world to deliver them from all the evil of itâ— supply them with all the good in it which shalâ— serve to their everlasting well-being is enwrapâ— in it and all the glorious entertainment that iâ— prepared for them in another life belongs to itâ— It is an encompassing mercy it answers all cases and concerns they who are under the provision and protection of it are fully laid in there is help in every duty supply in every want succour in the greatest dangers Grace for their whole work comfort in every condition and all this always at hand 2. Hence it follows that by vertue of it they are sure to obtain Eternal Life The security of this mercy is the security of the fruit of it What mercy undertakes to do it will accomplish So that the believer is as certain of coming to Glory as if he were already in the full fruition of it nor is he in more danger of missing it than the Glorified are of losing it they may be sometimes in the dark about it and question either their title or their safety from hazards through darkness and unbelief but the thing it self is certain 2 Tim. 2. 13. For if mercy be able to accomplish it it shall not fail and what was ever too hard for that to do This will give them Victory in their Warfare make them bold in the fight renew their strength when they faint hold them up when ready to fall bring them safe through an evil world and present them before Christ and lodge them in his everlasting arms and what more can be desired to denominate the man blessed than to be under such safe conduct USE I. Let it be to invite Sinners to forsake their wickedness and put their trust in the Lord. And one would think here is enough to rouse up all such here therefore Consider 1. You see the difference between those asserted by the Spirit of God and it is not to be slighted Let your own reason tell you whether is better to be the Subjects of all sorrows and miseries as to be compassed about with all the mercies that are enough to make you happy now and for ever and this is the very case Surely then there is no room for any demur Behold God sets life and death before you and shall it be hard to determine the Choise What should hinder you from avoiding that which will certainly procure your ruine and pursuing that which will assure your happiness 2. Hence it is a woful cheat put upon you when you are perswaded that you shall change for the worse It is hells policy and the cry of corrupt nature to prejudice men against the fair offers of the Gospel They would fain insinuate
this is enough to discourage and amuse beginners 6. And you grieve the Children of God As the Spirit is grieved by it so are his people it gâ—ieves them for the sake of Religion it self which is reflected on by your means and it grieves them on your account to see how you stand in your own light and hinder your selves of the comfort which God hath made your portion they mourn for you and be you ashamed and humbled But possibly you think you have something to say for your selves in excuse as if it were not to be rebuked give me leave then to obviate three comprehensive cavils 1. How can I rejoyce who am so burdened with sinâ— I would be glad if I could but my sins are so many so great my corruption so strong and active I have so many vain and blasphemouâ— thoughts so much deadness in duty am so unprofitable in every thing that I can take comforâ— in nothing and if any in the world are called to spend their time in mourning then am I. A. 1. Godly sorrow is not forbidden but enjoyneâ— you Gods Children ought to mourn for sin a long as they dwell with a body of death Paul him self doth so Rom. 7. And all the sense we have oâ— the burden of sin may well make us to groaâ— and cry out doubtless he that doth not mourn foâ— sin borders upon one that makes a mock of it 2. But Godly sorrow for sin is no enemy to this joâ— â—â—t an help The sorrow that obstructs this joy is a worldly sorrow and that is to be avoided as sucâ—ful to the Children of God The end of Godly sorrow is to embitter sin to us and mortiâ—â—e our aâ—â—ections in regard of it to make us hate it forsake it and fly to Christ for deliverence all of which helps forward spritual joy 2 Cor. 7 9 10. 3. It affords matter of joy that you are so burdened To sink under our burden is sinful but to be weary and heavy laden under the evil and bitterness of sin is a foundation of comfort Godly sorrow is Grace of the Spirit and so a fruit of his everlasting love and an evidence of our good estate Christ himself declareth such mourners blessed men Mat. 5. 4. This very sorrow is a ground of â—ejoyting and blessing God for bestowing it on us 4. Hence the more you see of your own vileness the more occasion to admire at Gods wonderful love and rejoyce in it The true sight of sin sets off the Grace of God with the more radiant colours â— when you see how unworthy you are of such a mercy it will enhance the kindness did Paul rejoyce less or not more because he had been a chief sinner 1 Tim. 1. 13. c 5. This sorrow is a witness that you do not allow the sinfulness that is in you and so that is none of yours and so must needs result in the triumph of joy Tho' it be so with you as to give you trouble yet you may disown it so did Paul Rom. 7. 16 17. And what greater evidence that you allow it not than that you carry it as a burden that you would fain be rid of 2. But God bears witness in his Providence against me How then shall I rejoyce I could bear the affliction well enough did not God testifie against me by it but I read his wrath in it and that overwhelms me A. 1. All adverse Providences are not in anger There are some that are meer trials and Godly men may be mistaken in this Job was so when he thought God set him for his enemy and David Psa 102. 9 10. God oftentimes visits his choice Servants with great trials of affliction not in anger but in wisdom so trying their grace and proving their sincerity and this obstructs not but supplies matter for rejoycing 1 Pet. 1. 6 7. Jam. 1. 2. 2. There is an anger of God which is a proper fruit of his love A fathers anger that puts him on correcting his Child that offends and he may do it with a show of severity and yet with tenderness and evermore with an aim at his benefit Heb. 12. 6. And although it should grieve and humble us when it is so yet there is matter of comfort in this that we have a father who cares for us and will not suffer us to tuine our selves and therein verifies his faithfulness Psal 119. 75. 3 And here also is matter of rejoycing that he hath promised a good issue to these afflictions Though he hath thâ—eaâ—ned to afflict us in case yet he hath engaged that it shall not hurt but benefit us Deut. 8. 16. Isa 27. 9. What then should hinder us from boasting in him notwithstainding this one would think that one Text enough to establish us Heb. 12. 7 8. 3. But God hideth the light of his countenance from me and I have not ground sufficient to conclude my self to be one of these upright ones and I should be presumptuous if I should arrogate this joy A. This is one of the hardest cases of all and seems to carry the fairest plea and they that make it think they have stopt the mouth of all reproof Indeed such deserted souls are to be pittied but there is something to be said in this case here then 1. Have you not provoked God to this and can you rest till the breach be made up again I deny not but that a serious soul that can neither apprehend his own good estate by the things that accompany salvation nor by the witness of the Spirit in him must needs be stopt in the exercise of his spiritual joy but is this a condition to be lived in or should we take pains to maintain it Surely no. It is a time to make diligent search to find the cause and get it removed and pray hard as he Psal 51. 11. Restore to me the joy of thy salvation 2. Do you not discourage your selves with such things as have real encouragement in them This good men often do when they have the clear witness of the spirit in them they misinterpret every thing as if it made against them even that which is indeed for them they cry out of the strivings and molestings of natural corruption as greater than ever it hinders them more in duty they seel more deadness wandring formality c. Whereas this more clear sense and feeling is for you and argueth that Grace is more lively they find it harder to do duty than before which argues a better acquaintance with the spiritual part of it and many the like This is Satans policy to turn that into terror from which you might gather comfort 3. Have you no ancient experiences to make use of If every thing be now dark and you can make no comfortable work of your present self trials yet there may have been a time when it was otherwise and you then rejoyced in the hope of glory and there is sweet to be sucked