mighty hand of God and before his Tribunal as guilty as not being able or willing to open his mouth in â—n excuse or extenuation of sin or to plead for compassion from any consideration in himself a soul thus placâ—d between iniquities set in order and battel array on the one hand â—nd the holy Law and righteousnesse of God on the other hand the filthinesse of the one filling with shame and conâ—usion and the dâ—eadâ—ulnesse of the other cauâ—ing fear and tâ—embling in this posâ—ure I say for â—â—oul to come and fall at the Iudges feet and make supplicatâ—on to him in his Son Christ thus being inwardly pressed to vent and pour out our hearts before him in the confession â—f ouâ— sinâ— and to flie unto the City of refuge his merâ—y and grace that iâ— declared in Iesus Christ this I say is indeed to confesse our sins For then confeâ—â—ion is an exoneâ—ation and disburdening of the heaâ—t it flows from the abundance of the inward contâ—itiâ—n of it And as this must be the spring of it so theâ—e is another stream that will certainly flow fâ—om the ingenuous câ—nfession of our sins that is a forsaking of them these are the two stâ—eams that flow from one head and spring the inward fountain of contrition and sorrow for sin there is a holy indignation kindled in the heaâ—t against sin and an ingagement upon such a soul as indeed flieâ— to mercy to â—enounce sin and here is the compleat nature of true â—epentance Solomon joyns them He thâ—t confesseth and forsaketh shall have mercy Prov. 28.13 And this is opposed to coverinâ— of sins For he that covereth his sins shall not prosper And what is that to cover hiâ— sin Conselling them in a general confused notion without any distinct knowledge or sense of particular guiltinesse that is a coveâ—ing of sins or confessing sin and not forsaking of it that is a covering of sin for to act sin over again with continual â—â—esh delight and vigour is to retâ—act our confessions and to bury and cover them with the mould of new transgressions Now take this unto you you shall not prosper what can be said worse For you are but in a dream of happinesse and you shall one day be shaken out of it and that fancied pardon shall evanish and then your sins that you coveâ—ed in this manner shâ—ll be discovered before the Judge of the world and you shall not stand in judgment SERMON XVIII· 1 Joh. 1.9 If we confesse our sins he is faithfull and just to forgive our sins c. THE freedom of Gods grace and the greatness of his wisdom shine forth most brightly in the dispensation of the Gospel and both of them beautifie and illustrat one another That there is first an expiation of sin by the blood of Iesus Christ that a way is laid down of reconciling the world and that by the blood of the Cross that peace is purchased and so preached unto sinners as a thing already procured and now only to be applyed unto the soul by faith herein doth the inestimable riches of the grace of God expose it self to the view of Angels and Men. That the great work of Redemption is ended eâ—e it come to us and there remains nothing but to publish it to the woâ—ld and invite us to come and receive it and have a part in it all iâ— ready the feast pâ—epared and set on the Table and there wants nothing but Guests to eat of it and these are daily called by the Gospel to come to this Table which the wiâ—dom of the Father hath prepared for us without either our knowledge or concurrence Besides the very terms of pâ—oposing the Gospel speak forth absolute fâ—eedom What can be more free and easie then this Chrâ—â—t is sent to die for sinners and to redeem them from the â—urse only receive him â—ome to him and believe in him He hath undertaken to save only do you consent too and give up your name to him ye have nothing to do to satisfie â—ustice or puâ—chase salvation only be willing that he do it for you or rather acquiesce to that he hath done already and rest on it But how shall our sinâ— be pardoned and Justice satisfied Only confesse your sins to him and ye are forgiven not for your confession but for Christ only acknowledge thine iniquity and wrongs and he hath taken another way to repair his Justice then by thy destruction and condemnation he iâ— so far from extending his Justice against thee that he is rather inâ—aged upon his faithfulnesse anâ— justice to foâ—give thee because of his promise Yet ye would not conceive so of this manner of proposal oâ— forgiveness and salvation as if the requiring of such a thing as repentance in thee were any derogation from the absoluteness of his grace for it is not required either to the point of satisfaction to Gods Iustice and expiation of sin for that is done aâ—â—eady upon the Crosse. Christ was not offered to save sinners he was not sent upon the previous condition of their repentance Nay while we were yet enemies Christ died for the ungodly so that to the buâ—inesse of our redemption there was no concurrence upon our part nor influence upon it by our carriage for he considered us as sinners and miserable and so saved us And now to the actual application of these preventing mercies it'â— true it is needful in the wise and reasonable dispensation of God that sinners be brought to the knowledge and sensible acknowledgment of their sin and misery and so be upon rational inducements of misery within and mercy without of self-indigency and Christs sufficiency be drawn in to Iesus Christ and so to a partaking of these purchased priviledges of forgiveness of sin peace with God c. I say all this is so far from diminishing a jot of that absolute freedom of grace that it rather joyntly proclaims the riches of grace and wisdome both that repentance should be given to an impenitent sinner and faith freely bestowed on an unbelieving sinner and withall that remission and salvation together with faith and repentance should be brought to us by his death while we were yet enemies this doth declare the most unparalell'd bounty and grace that the heart of man can imagine and withal that remission of sins is joyned to confession and salvation to faith herein the wisdom of God triumphs for what way is it possible to declare that freedom of grace to the sensible conviction of a sinner and so to demonstrat it to all mens consciences except by making them return within to see their own absolute unworthinesse vilenesse and incorrespondency to such mercies and so drawing an acknowledgment of his grace from the mouths and consciences of all How shall a soul know that rich superabundant grace if he know not the abundance of his sins How shall he professe the one except he withal confesse the other Let us imagine an impenitent sinner
of justice and mercy in the businesse of mans redemption and there is nothing so much declareâ— inâ—init wisdom as the mâ—thod order and frame of it Mercy might have been shewed to sinners in gracious and â—â—ee pardon of their sins and dispensing with the punishment due to their persons yet the Lords justice and â—aâ—thâ—ulnesse in that fiâ—st commination might be wronged and disappointed by it if no satisfaction should be made for such infinit offences iâ— the Law were wholly made void both to the punishment as also to the peâ—son Thereâ—ore in the infinit deeps of Gods wisdome there was a way â—ound out to declare both mercy and justiâ—e to make both to shine gloâ—iously in this woâ—k and indeed that is the great wonder of men and Angels such a conjunction or constellation of divine attributes in one work And inâ—eed it is only the most happy and â—avourable aspect that we can behold the divine Mâ—jesty into The Pâ—almist Psal. 85. expects mucâ— good from this conjunction oâ— the Celestial Attâ—ibutes and prognosticks salvation to be near hand and all good thingâ— as the immediat effect of it There is a meeting there as it were of some honâ—urable personages vers 10 11. as are in Heaven the meeting is strange if you consider the parties mercy and truth righteousnesse and peace iâ— mercy and peace had met thus â—â—iâ—ndly it had been lesse wonder but it would seem that righteousness and truth should stand off or meet only to reason and dispute the businesse with meâ—cy But here is the wonder mercy and truth meets in a â—â—iendly manner and kisseth one another ther 's a perfect agreement and harmony amongst them about this matter of our saâ—vation Theâ—e was a kind of paâ—ting at mans fall but they met again at Christs birth here is the uniting principle truth springing out of the earth because he who is the truth the life was to â—pring out of the earth therefore righteousnesse will look down from Heaven and countenance the businesse and this will make all of them meet with a loving salutation Now as this was the contexture of divine attributes in the businesse of redemption so our Lord and Saviour taketh upon him divers names offices and exercises different functions for us because he knoweth that his Father may justly exact of man personal satisfaction and hath him at this disadvantage and that he might have reâ—used to have accepted any other satisfaction from another person thereâ—ore he puts on the habit and â—orm of a supplicant and intercessour for us and so while he was in the flesh he ceased not to offer up prayers and supplications with strong cryes and tears and hâ— is said still to make intercession for us â—â—as he learned obedience though a Son so he learned to be a humble supplicant though equal with God because our claim depends wholly on grace he came off the bench and stood at the bar not only pleading but praying for us intreating savour and mercy to us and then he personats an Advocate in another consideration and pleads upon termes of justice that we be pardoned because his Father once having accepted him in our stead he gave a satisfaction in value equal to our debt and peâ—formed all that we were personally bond to so then you may undeâ—stand how it is paâ—tly an act of jâ—stice partly an act of meâ—cy in God to â—oâ—give â—in to believers though indeed mercy and grace is the predominant ingredient because love and grace was the very fiâ—â—t rise and spring of sending a Saviour and Redeemer and so the original of that very puâ—chase and prize He freely sent his Son and freely accepted him in our stead but once standing in our â—ooâ— justice craves that no more be exacted of uâ— since he hath done the businesse himself A sinner stands accused in his own Conscience and before God therefore to the end that we get no wrong there is a twofold Advocate given us one in the Eâ—rth in our Consciences another in the Heavens with God Christ is gone up to the highest Tâ—ibunal where the cause receives a definitive sentence and there he manageth it above so that though Satan should obtrude upon a poor soul a wâ—ong sentence in its own conâ—cience anâ— bring down a false and counteâ—feit Act as it were extracted out of the Register of Hâ—â—ven whereby to deceive the poor soul â—nd conâ—emn it in it self yet there is no hazard above he dare not appear there beâ—ore the highest Court for he hath already succumb'd on 〈◊〉 when Christ was here the Prince of the worlâ— was judged and cast out and so he will never once put in an accusation into Heaven because he knoweth our â—aithâ—ul Advocate 〈…〉 nâ—thing can passe without hiâ— knowâ—edge and consent And this is a great comâ—oâ—t that all infeâ—iour sentences in thy perplexed conâ—ciâ—nâ—e which Satan through violence hath imposed upon thee are râ—â—â—inded above in the higheâ—â— Court and shall noâ— stand to thy prejudiâ—â— whoever thâ—â—â—e that desires to â—orsake sin and come to Iesus Christ. But how doth Châ—ist plead can he plead us not guilty can he excuse or deâ—end our sins no that is not the way that accusation of the Word and Law against us is conâ—essed is proven all is â—ndenyably clear but he pleads satisfied though guilty he presents his satisfactory sacrifice and the favour of that perfumes Heaven and pacifieth all he shewes Gods bond and discharge of the recept of the sum of our dâ—bt and thus is he cleared and we absolved Therefore I desire you whoever you are that are challenged foâ— sin and the transgression of the Law if ye would have a solid way of satisfaction and peace to your consciences take with your guiltinesse plead noâ— not guilty do noâ— excuse or extenuat but aggravat your guilt nay in this you may help Satan accuse your selves and say that you know more evil in your selves then he doth and open that up before God but in the mean time consider how it is managed above plead thou also satiâ—fied in Christ though guilty and so thou may say to thy accuser if thou hast any thing to object against me wâ—y I may not be saved thougâ— a sinner thou must go up to the highest Tribunal to propone it thou must come before my Judge and Advocate above but for as much as thou dost not â—ppear there it is but a lie and a murdering lie Now this is the way that the Spirit advocats for us in our Consciences Iohn 14 and 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is rendered here Advocate theâ—e Comforter both suit well and may be conjoyned in one and given to both for both aâ—e comfortable Advocats Christ with the Father and the Spirit with us Christ is gone above for it and he sent the Spirit in his stead as God hath â— deputy-judge in man that is mâ—nâ— Conscience so the Son our Advocate with God hath â— deputy-advocate to plead the cause
from this alone from the communication of God to uâ— Whensoever the Gospel takeâ— hold of your hearts it will undoubâ—edly frame them to this to a measuâ—ing of all blessednesse from God alone and this will carry the heart to an undervaluing of all other things as being too low and unworthy for this end and so to a forsaking of any thing for the closser enjoyment â—f God I feaâ— many believers are little acquainted with this joy because they draw not their joy singly out of the pure fountain of delight but turn aside to other external comfâ—â—ts and drown their souls in them Now indeed these two cannot well consist â—ogether if we â—ake in any thing else to make up our happinesse and comfort so much we lose of God and that which is â—ruly spiritual and therefore our hearts would be more purified from carnal delights if we would have experience of this joy we must hang only upon his countenance and company elâ—e we lose the sweâ—tnesse of it Now the Apostle prosecutes this further to discover what confoâ—mity must be betweeâ— them that should keep this fellowship â—nd whâ—t likenesse of nâ—ture and qualities is necâ—ssary for them who would be happy in Gods society This is the message we have heard saith he â—nd which we declare unto you that God is light c. Tâ—ke this joyntly with that which went before This we declare that ye may have fellowship with the Father and the Son And to the end this fellowship may hold and yeeld you fulnesse of joy it is necessary that the nature of God be laid down aâ— the patteâ—n to which ye must be conform God is light and therefore you must be light too if ye would have fellowship with that pure light Now this I say is the full message of the Gospel that which was sent down from Heaven with the Son of God the Mâ—ssenger of the Covenant and which the Apostles heard from him Indeed the very manner of the proposal of these things might stir up our hearts to attention and make us more serious then commonly we are That there is one and such an one sent from Heaven with such an embassage as this is to invite us to society with God again one whose interest lyes in this to make us happy and this he declares unto us that he hath no other design but to fulfill our joy O how powerful might this be on our hearts to conquer them to make them willingly hearken to him Any messâ—ge that comes from Heaven should be received with great reverence and respect of mortal men because it comes from the Court and Palace of the Great King But when this iâ— the substance of it to make us happy in himself to advance us to this incomparable dignity of society with himself in which society there is a fulnesse of joy then how should we receive it with open heaâ—ts and intertain it gladly If we could take it alwayes thus as a message from Heaven and look upon it and hear it in that notion I think the fruit would be incomparably greater for what iâ— it that makes it dead and ineffectual in mens hearts but that the apprehension of it degeneâ—ats and falls down from God to creatuâ—eâ— becaâ—â—e it is not taken so as his woâ—d carrying the sâ—amp of his divine authority We bring it forth nâ—t as a mesâ—age â—rom him but as fâ—om our selves and you receive it not as from him but from us anâ— thus it is adulteâ—ated and corrupted on both hands My beloved let us joyntly mind this that whatsoever we have to declare it is a message from God to mortal men and therefore let us so compose our selves in his sight as if he were speaking to us The conscience of a very Heathen was awaked when Ebuâ— told him he had a message from Gâ—d to him Eâ—lon arose out of his seâ—t that he might hear it reverently Iudg. 3.20 though it was a bloody message as it proved in the event yet so much the common dictats of reason might teach you that ye should aâ—ise and compose your selves to â—eveâ—ent and awful attention to what the Lord God will speak But when moreover we know that the sum of the message is to make us blessed and raise us up to communion with him in his joy and happinesse we are not only called to reverence aâ— to God but to ardent afâ—ection and desiâ—e as to him who by all means seeks ouâ— happinesse O how happy were he that could fiâ—st hear and receive this message fâ—om him and then declaâ—e it to others But however though we should fail in that this doth not câ—ange either the authority or nature of the messâ—ge it self and therefoâ—e iâ— men should be so far desâ—itute oâ— God as not to bring it from him immediatly yet do not you â—orsake your own mercy too but receive it as that which is come forth fâ—om God receive it for it selâ— as carrying in its bosome a fulnesse of joy to you and receive it foâ— his sake who moved this embassage first after sinners and his sake who carâ—ied it to sinners that is for the Father and the Son to whose fellowship you are here invited Let us then hear the mâ—ssage This then is the messâ—ge that God is light c. The ground oâ— communion oâ— persons is their union in nature or likenesse one to another There is some general society between all mankind as being conjoyned in one common nature but the contracting of that in a narrower bounds of affinity and consanguinity doth inlarge the affection the moâ—e you see it is natural for those who are joyned by such relations of blood one to another to love one another more then others out of these bonds But true friendship draws the câ—rcle yet narrower and contracts the love that is scattered abroad to mankind in a strange channel to run towards one or a few and the foundation of this is some peculiar and particular siâ—ilitude and likeness in manners and sympathy of disposition which makes the souls of men to melt one into another after some conveâ—se and acquaintance together this is the bond that knits this near society some conformity necessarily presuppoâ—ed to communion and fellowship Now thâ—t which holds so in the communion of man with man must be much moâ—e needâ—ul in man communion with God for all the societies combinations and conjâ—nctions of the creatures are but shadows of this higher communicatiâ—n of the spirit of man with God the Father of spirits And indeed we may find some rude draâ—ghts and resemblances of this divine sâ—ciety and of the rule according to which it must be modell'd in all the friendly or near conjunctions of creatures for every thing is best preserved and agreeth best with things of its own nature see the disposition of the parts of the world things contiguous and nearest other are also likest in nature one to another so it is â—mong men the several agreements
thou justifies thy self which is an abomination before him nor yet will it totally extinguish and put to silence the clamours of thy conscience but that some day thou shall be spoiled of all that sels-confidence and selâ—-defence and find thy selâ— so much the more displeasing to God that thou did please thy self and undertook to pacifie him Therefore my beloved let me above all things recommend this unto you as the prime â—oundation of all Religion upon which all our peace with God and pardon of sin and fellowship with God must be built that the blood of Jesus Christ be applyed unto your consciences by believing and that first of all upon the discovery of your enmity with God and infinit distance from him you apply your hearts unto this blood which is the atonement to the reconciling sacrifice which alone hath veâ—tue and power with God Do not imagine that any peace can be without this would ye walk with God which is a â—â—dgâ— of agâ—eement â— would ye have â—ellowship with God which iâ—â—â—â—uit of â—econciliation would ye have pardon oâ— sins and the paâ—ticular knowledge of it whiâ—h is the greatest efâ—ect of â—avour and all this without and before application of Christ who is our peace in whom the Father only is well pleased will you seek these and yet diâ—puâ—e this point of believing as if it weâ—e possible to attain these without the spâ—inkling of that blood on the heaâ—t which indeed cleanâ—eth it fâ—om an evil accusing conscience If you desire to walk in the light as he is in the light why weaâ—y ye your selves in by-wayeâ— Why take ye such a compâ—sse oâ— endlesse and â—ruitlesse agitation and peâ—plexity of mind and will not rather come straight way at it by the door of Iesuâ— Christ â—oâ— he is the new and living way into which you must enter if ye would walk in the light and the wounds of his side out of which this blood gushed these open you a way of accesse to him because he was pierced for us That stâ—eam of blood iâ— ye come to it and follow it all along it will certainly carry you to the Sea of light and love where you may have fellowship with God And O How much comfort is in it that there is such a stream running all the way of our walking with God all the way of our fellowship that fountain of Christs blood runs not dâ—y but â—â—ns along with the believer for the cleansing of his after pollutionâ— of â—is defilements even in the very light it self This then as it is the fiâ—st foundation of peace and communion with God so it is the peâ—petual assurance and confirmation of it that which first gives boldnesse and that alone which still câ—ntâ—nueâ— boldnesse in it It is the fiâ—st ground and the constant warrand and secuâ—ity of it without which it would be as soon dissolved as made If that blood did not run along all this way to wâ—sh all his steps if the way of light and fellowship with God were not watered and reâ—â—eshed with the continual current of this blood certainly none could walk in it without being consumed Theâ—efore it is that the mercy of God and ricâ—es of grace in Christ hath provided this bloâ—d for uâ— both to cleanse the sinâ— of iâ—norance before â—elieving and the sinâ— oâ— light after believing tâ—at a poor sinner may constantly go on his wâ—â— and not be broken off â—rom God by his infirmitieâ— and eâ—capes in the way You â—ee then the Gospel â—uns in these two golden streamâ— pardon of sin and purity of walking they run undividedly all along in one channel yet without confusion one with another as it is reported of some great Rivers that run together between the same Banks and yet retains distinct colourâ— and natures all the way till they part But these streams that glad the City of God never part one from another the cleansing blood anâ— the puâ—ifying light 〈◊〉 aâ—e 〈◊〉 intire aâ—d peâ—fect â—um of the Gospel puâ—ification â—rom sin the guilt of 〈◊〉 and the puâ—ity of â—alking in the light flowing from that makes up the â—ull câ—mâ—lâ—xion oâ— Chrâ—â—â—ianity wâ—ich are â—o nearly conjoyned toâ—etheâ— that iâ— they be divided they cease to be and cannot any of them subsist save in mens deluded imagination The end oâ—â—â—shing in the blood of Christ iâ— that we may coâ—e to this light and have fellowship with it for the darâ—nesse of hell the utter daâ—kness of the curse of God which overspreads the unbelieving soul and eclipses all the light oâ— Gods countenance from him that daâ—k and thick cloud of guiltinesse that heap of unrenewed conversation this I say must be removed by the cleansing of the blood of Christ and then the soul is admitted to injoy that light and walk into it And it is removed chiefly for this end that there may be no impediment in the way of this fellowship this blood cleanseth that you being cleansed may henceâ—orth walk in purity and there is no puâ—ity like that of the light of Gods countenance and commands and so you are washed in the blood of Christ that you may walk in the light of God and take heed that you defile not your garments again But if so be and certainly it will be considering our weaknesseâ— that you defile your selves again like soolish children who after they have washed run to the puddle again forgetâ—ing that thâ—y were cleansed if either youâ— daily infiâ—mities troâ—ble or some grosser pollution defile and waste youâ— consâ—ience know thâ—t this blood â—uns all along in the same channel of your obligation to holy walking and it is as sufficient now as ever to cleanse you from all sin from sins of daily incursion and sins of a grosser nature there is no exception in that blood let there be none in your application to iâ— and apprehension of it Now this is not to give boldnesse to any man to sin or continue in sin because of the lengthned use and continued vertue and efficacy of the blood of Christ for if any man draw such a result fâ—om it and improve it to the advantage of his flesh he declareâ— himself to have no portion in it never to have been wâ—shed by it for what soul can in sobriety look upon that blood shed by the Son of God to take away the sins of the worlâ— and find an emboldning to sin from that view Who can wash and cleaâ—â—e here and presently think of defilement but with indignation I speâ—k these things the rather because there is a twofold misapprehension of the Gospel among Christians and on both hands much darknesse â—nd stumbling is occasioned We have poor narrow spirits and do not take intire truth in its full comprehension and so we are as unfit and unequal discerners of the Gospel and receivers of it as he that would judge of a sentence by one word of a book by one page of a harmony by one note and of the world by
continuing in â—ebellion pardoned and forgiven and is there any thing more contrary to câ—mmon sense and reason to be in Godâ— favour and yet not accepting that favour to be a friend and yet an enemy to have sins forgiven and yet not known nor confessed these I say â—ound some plain dissonancy and discord to our very fiâ—st apprehensions Certainly this is the way to declare the glory of his grace in the hiding and covering of sin even to discover sin to the sinner else if God should hide sin and it be hid withal from the conscience both thy sin â—nd Gods grace should be hid and covered neither the one nor the other would appear Take it thus then the confession of sin is not for this end to have any causal influence upon thy â—emission or to procure any more favour and liking with God but it is simply this the confession of sin is the most accommodat way of the profession and publication of the grace of God in the forgiving of sins Faith and Repentance are not set down as conditions pre-required on thy part that may procure salvation oâ— forgivenesse but they are inseparably annexed unto salvation and forgivenesse to the end that they may manifest to our sensible conviction that grace and freedom of grace which shines in forgivenesse and salvation He is just and faithful c. Herein is the wonder of the grace of God increased that when we are under an obligation to infinit punishment for sin and bound guilty before his Justice that the most great and potent Lord who can easily rid himself of all his enemies and do all his pleasure in Heaven and Earth should come under an obligation to man to forgive him his sins A strange exchange man is standing bound by the cords of his own sins over to the Justice of God he is under that insoluble tye of guiltinesse God in the mean time is free and loosed from the obligation of the first Covenant that is his promise of giving life to man we have loosed him from that voluntary ingagement and are bound under a curse and yet behold the permutation of grace man is loosed from sin to which he was bound and God is bound to forgive sin to which he was not bound He enters in a new and voluntary ingagement by his promise and giveâ— right to poor creatures to sue and seek forgivenesse of him according to his faithfulnesse Yet in this plea as it becomes us to uâ—e confidence because he gives us ground by his promises so we should â—eason it with humility knowing how infinitly fâ—ee and voluntary his condâ—â—cension is being alwayes mindful that he may in righteousnesse exact punishment of us for sin â—ather then we seek forgivenesse from him and yet seek it we ought because he hath ingaged his faithful promise which opportunity to neglect and not to improve either through fear or security were as high contempt and disobedience to him as these sins by which we offend him Ceâ—tainly the very Nâ—me of God revealed to us or known by natures light those general characters of his Name Mercy and Goodness Power and Greâ—tness might sâ—ffice to so much as to make us in the apprehensions of our own guiltinesse and provocations of his Holinesse to look no other way then to his own merciful and gracious nature suppose we had nothing of a promise from him by which he is bound yet as the very apprehension of the general goodness and unlimited bounty and original happiness that is in God ought naturally to draw the creature towards him in all its wants to supplicat his fulnesse that can supply all necessities without lessening his own abundance eâ—en â—o if we did only apprehend that God iâ— the fountain of mercy and that he is infinitly above us and ouâ— injuries and that all our being and well-being eternally consists in his sole favour this I say alone considered might draw us to a pouring out our heaâ—â—s befoâ—e him in the acknowledgment of our guiltinesse and casting our selves upon his mercy as the term is used in War when there is no quarteâ— promised and no capitulation made it is the last refuge of a desperat sinner to render unto God upon mercy to resign himself to his free disposal Since I cannot but perish may a soul say without him there is no way of escaping from his wrath I will rather venture and go in to the King and if I perish I perish there is more hope in this way to come to him then to flie from him perhaps he may shew an act of absolute soveraign goodnesse and be as glorious in passing by an offence as just in punishing it Do I not see in man in whom the Divine Majesty hath imprinted some characters of conscience and honesty that it is more generous and noble to forgive then to revenge And do I not see generally among men clemency and compassion is commended above severity and â—igour though just especially towards these who are inferiour weak unable to resist and have yeelded themselves to mercy Now shall I not much more apprehend that of God which I admire in a sinful man Shall not that be most perfect in him which is but a maimed and broken piece of his image in lost man Certainly it is the gloâ—y of God to conceal an offence as well as to publish it and he can shew as much Greatnesse and Majesty in Mercy as in Justice therefore I will wholly commit my self to him I think a man ought to reason so from the very natural knowledge he hath oâ— God But when ye havâ— not only his Name and Nature published but his Word and Promise so often proclaimed himself come under some â—ye to receive and accept graciously all sinners that flie in under the shadow of his wings of mercy then O with how much perswasion and boldnesse should we come to him and lay open our sins before him who not only mâ—y pardon them and not only is likely to do it seing he hath a gracious nâ—ture but ceâ—tainly will pardon them cannot but do it because his faithfulnesse requireth it Certainly he hath superadded his Word to his Name his Promise to his Nature to confirm our faith and give us ample ground of strong consolation There is another more suitable notion about the justice of God in forgiving sin it hath some truth in the thing it self but whether it be imported here I dare not certainly aâ—firm Some take his faithfulnesse in relation to his word of promise and his justice in relation to the price and ransome payed by Christ importing as much as thiâ— what ever sinner comes to God in Christ confessing their own guiltinesse in sincerity and supplicating for pardon he cannot in justice refuse to give it out unto them since he hath taken compleat satisfaction of Christ. When a sinner seeks a discharge of all sin by vertue of that blood the Lord is bound by his own â—ustice to give
in our Conscience and this he doth partly by opening up the Scriptureâ— to us and making us understand the way of Salvation in them partly manifesting his own works and Gods gifts in us by a super-added light of testimony and partly by comforting us against all outward and inward sorrows Sometimes he pleads with the soul against Satan not guilty for Satan is a slanderous and false accuser and cares not calumniari fortiter ut aliquid hareat to calumniat stoutly and he knoweth something will stick He will not only object known sins and transgressions of the Law but his manneâ— is to cast â— mist upon the eye of the soul and darken all its graces and then â—e brings â—oâ—th his processe that they have no grace no â—aith in Christ no love to God no sorâ—ow foâ— sin in such a caâ—e it s the Spirits office to plead it out to our conscienceâ— that we aâ—e not totally guilty as we are charged and this is not so much a clearing of our selves as a vindication of the free gifts of God which ly under his aspeâ—sion and reproach Indeed if there be a great stresse here and for wise reasons the Spirit forbear to plead out this point but leave a poor soul to puddle it out alone and scrape its evidences together in the daâ—k I say if thou find this too haâ—d for thee to plead not guilty then my advice is that ye wave and suspend that question yeeld it not wholly but rather leave it intire and do as if it were not suppose that article and point were gained against thee what would thou do next Certainly thou must say I would then seek grace and faith from Him who giveth liberally I would then labour to receive Christ in the promises I say do that now and thou taketh a short and compendious way to win thy cause and overcome Satan let that be thy study and he hath done with it But in any challenge about the trangression of the Law or desert of eternal wrath the Spirit must not plead not guilty for thou must confesse that but in as far as he driveth at a further conclusion to drive thee away from hope and confidence to despondency of spirit in so far the Spirit clearâ— up unto the conscience that this doth no wayes â—ollow â—rom that confession of guiltinesse since there is a Saviour that hath satisfied for it and invites all to come and accept him for their Lord and Saviour SERMON XXVI· 1 Joh. 2.1 We have an advocate with the Father Iesus Christ the righteous THere iâ— no settlement to the spirit of a sinner that is once touched with the 〈◊〉 of his sinâ— and apprehenâ—ion of the jâ—stice and wâ—ath of God but in some cleaâ— and distâ—â—â—ct understanding the grounds of consolation in the Gospel and the method of salâ—ation â—eâ—ealed in it There iâ— no solid peace-giving answer to the challengeâ— of the Law and thy own conscience but in the advocation of Iesus Christ the Saviour of sinners and therefore the Apostle proponeâ— it here â—or the comfort of believers who â—re incident to be suâ—prized through the suddennesse of sin and often deceived by the subtilty of â—atan whâ—se souls desires and sincere endeâ—vours are to be kept from iniquity and therefore they are made to groan within themselves and sometimes sadly to conclude againâ—â— themselves upon the prevailing of sin here iâ— the cordial I say he presents to them Iesus Christ standing before the Bar oâ— Heaven and pleading his â—atisfaction in the name of such souls and so suiting forth an exemption and discharge for them from their sins so he presents us with the most comfoâ—table aâ—pect Christ standing between us and Justice the Mediator interposed between us and the Father so that there can come no harm to such poor sinners except it come through his sides first and no sentence can passe against them unlesse he succumb in his righteous cause in Heaven The strength of Christs Advocation for believers consists partly in his qualification â—or the office partly in the ground and â—oundation of his cause His qualification we have in this vers the ground and â—oundation of his pleading in the next vers in that he is a propitiation for our sins and upon this very ground his Advocation is both just and effectual Every word holds out some fitnesse and therefore every word drops out consolation to a troubled soul. With the Father speaks out the relation he and we stand in to the Judge he hath not to do with an austere and rigid Judge that is implacable and unsatisfiable who will needs adhere peremptorily to the letter of the Law for then we should be all undone if there were not some pateâ—nal affection and fatherly clemency and moderation in the Judge if he were not so disposed as to make some candid interpretation upon it and in some manner to relax the sentence as to our personal suffering we could never stand before him nor needed any Advocate appear for us But here is the great comfort he is Christs Father and our Father so himself told us Ioh. 20.17 I go to my Father and your Father and my God and your God And therefore we may be perswaded that he will not take advantage even that he hath in justicâ— of us and though we be apprehensive of his anger in our failings and offences and this makes us often to be both affraid and â—shamed to come to him measuring him after the manner of men who are soon angry and often implacably angry we imagine that he cannot but repell and put back our petitionâ— and therefore we have not the boldnesse to offer them yet he ceaseth not to be our Father and Christs Father and if ye would have the character of a father look Ier. 31.18 how he stands affected towards ashamed and confounded Ephraim how his bowels move and his compassions yearn towards him as his pleasant child The truth is in such a case in which we â—re captives against our will and stumbles against our purpose be pities us as a Father doth hiâ— children knowing that we are but dust and grasse Psal. 103.13 14 15 16 17. See the excellent and sweet application of this relation by the Psalmist if it stir him it stirs up rather the affection of pity then the passion of anger he pities his poor child when he cryes out of violence and oppâ—ession And therefore there is great hopes that our Advocate Iesus Christ shall prevail in his suits for us because he with whom he deals the Father he loves him and loves us and will not stand upon strict terms of justice but rather attemper all with mercy and love He will certainly hear his welbeloved Son for in him he is well pleased his soul rests and takes complacency in him and for his sake he â—dopts us to be his children and therefore he will both hear him in our behalf and our prayers too for his Names sake
But this is superadded to qualifie our Advocate he is the Christ of God anointed for thiâ— veâ—y puâ—pose and so hath a fair and lawful calling to this office he takes not this honour to himself but was called thereto of his Father Heb. 5.4 As he did not make himself a Priest so he did not intâ—ude upon the Advocatâ—ship but he that said Thou art my Son called him to it If a man had never so great ability to plead in the Law yet except he be licenciat and graduat he may not take upon him to plead a cause But our Lord Iesus hath both skill and authority he hath both the ability and the office was not â— self-intruder or usurper but the Council of Heaven did licenciat him and graduat him for the whole office of Mediatorship In which there iâ— the greatest stay and support for a sinking soul to know that all this frame and fabrick of the Gospel was contrived by God the Father and that he is master-builder in it since it is so there can nothing controll it or shake it since it is thâ— very will of God with whom we have to do that a Mediator should stâ—nd between him and uâ— and he hath such a mind to clear poor souls thâ—t he freely chooseth and giveth them â—n able Advocate it is a great token that he hath a mind to sâ—ve as many as come and submit to him and that he is ready to pardon when he prepares so fit an Advocate for us and hath not left us alone to plead our own cause But the anointing of Christ for it implyes both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentium potestatem the gifts for it as well as the authority and the ability as well â—s the office for God hâ—th singularly qualified him for it given him the Spirit above measure Isai. 61.1 He received gifts not only to distribute to men but to exercise for men and their advantage Psal. 68.18 And therefore the Father seems to interess himself in the cause as it were his own he furnisheth our Advocate as if it were to pleâ—d the câ—use of his own justice against us he upholds and strengthens Christ in our cause aâ— really aâ— if it were his own Isai. 42.1.6 which expresseth to us the admirable harmony and consent of Heaven to the salvation of as many as make Christ their refuge â—nd desire not to live in sin though they be often soiled yet there is no hazard of the fâ—iling of their câ—use above because our Advocate hath both excâ—llâ—nt â—kill and undoubitâ—ble â—uthority Yea he iâ— so fully qâ—alified for this that â—e is called Iesus the Saviour he is such an Advocate that he saves all â—e pleads for The best Advocate may losse the cause either through the weaknesse of its self or the iniquity of the Judge but he is the Advocate and the Saviour thâ—â— never sâ—ccumb'd in his undertaking for any soul be their sins never so hâ—inous their accusation never so just and true their accuser never so powerful yet they who put their cause in his hand who flee in hither for refuge being weâ—ried of the bondâ—ge of sin â—nd Satâ—n he haâ—h such â— prevalency with the Father thâ—t their câ—use cannot miscarry even when Justice it self seems to be the opposite party yet he hâ—th such mâ—rvellous successe in his office that justice shall â—ather meet amicably with mercy and peace and salute them kindly Psal. 85.10 11. aâ— being sâ—tisfied by him then he come short in his undertâ—king But there is â—nother personal qualification needful or all should be in vain Iesus the righteous If he were not righteous in himself he had need of an Advocate for himself and might not pleâ—d for sinners but he is righteous and holy no guile found in his mouth without sin an unblameable and uâ—spotted high Priest else he could not mediate for others and such an Advocate too else he could not plead for others Heb. 7.26 As this perfected his sâ—crifice that he offered not for his own sins neither needed so thiâ— compleats his Advocatship and gives it a mighty iâ—fluence â—or his poor Clients that he needs not pleâ—d for himself If then the Law cannot attatch our Lord and Saviour can lay no claim â—o him or chaâ—ge against him then ceâ—tainly â—ll that he did behoved to be for others and so he stands in a good capacity to plead for us before the Father and to sue out a pardon to us though guilty for if the just was delivered for the unjust and the righteous suffered for the unrighteous much more is it consistent with the justice of the Father to deliver and save the unrighteous and unjust sinner for the â—ighteous Advocats sake If ye seek me then let these go free saith he Ioh. 18.8 So he in effect pleads with God his Father O Father if thou deal with me the righteous One as with an unrighteous man then in all reason and justice thou must deal with my poor Clients though unrighteous as with righteous men If justice thought she did me no wrong to punish me the righteous then let it not be thought a wrong to justice to pardon absolve and justifie the unrighteous Now if he be so righteous a person it follows necessarily that he hath a righteous cause for an honest man will not Advocate for an unjust cause But how can the cause of believers be said to be righteous when justice it self and the Law indites the accusation against them Can they plead Not guilty Or he for them There is a twofold righâ—eousnesse in relation to a twofold rule a righteousnesse of strict justice in relation to the first Covenant and this cannot be pleaded that our cause is exactly conformable to the Covenant of Woâ—ks we cannot nor Christ in our name plead any thing from that which holds â—orth nothing but perâ—onal obedience or else personal satisfaction But yet our cause may be â—ound to be righteous in relation to the second Covenant and the rule and terms of it in as fâ—r as God hâ—th revealed his acceptance of â— surety in our stead and hath dispensed with the rigour of the Law according to that new Law of grace and righteousnesse contempered together The cause of a desperat lost sinner may sustain before the righteous Judge and it is upon this new account that he pleads for us because he hath satisfied in our stead and now it is as righteous and equitable with Goâ— to shew mercy and forgivenesse to believing sinners as it is to reveal wrath and anger against impenitent sinners I know there will be some secret whisperings in your hearts upon the hearing of this Oh it s true it is a most comfortable thing for them whose Advocate he is there is no fear of the miscarrying of their cause above but as for me I know not if he be an Advocate for me whether I may come into that sentence We have an Advocate c.