having God to be your God in Covenant There are divers rights and possessions and liberties and priviledges which you do enjoy and none but you who are the people of God and have him to be your God And I will propound these 1. In the general Where be you pleased to take notice of five things In general 1. Whatsoever priviledges believers have those are yours who are the people of God The priviledges of faith are yours all that faith can pretend unto from a Whatsoever priviledges believers have are yours right in Christ and a title by Christ as Mediator in respect of suffering of satisfying of purchasing of victorious conquest of interceding they are all of them yours whatsoever advantage a soul may get by Christ and whatsoever advantage Christ is to a believing soul that is yours 2. Whatsoever priviledges belong to the friends of God they do belong unto you All the people of God are stiled the friends of God James â— 23. and the friends What priviedges belong to the friends of God are yours of Christ John 15. 14 15. Cant. 5. 1. Friends as friends have free accesse courteous welcome and entertainment liberty of speaking familiarity of converse delightful communion confident imparting and openings of their hearts one to another chearful counsel and helps of one another thâ—se in a spiritual way do you enjoy with your God and from your God who because you are the people of God are therefore the friends of God 3. Whatsoever priviledges do belong to the sonnes and children of God these also do belong to you for you are all the children of God by faith in Christ Jesus The priviledges of the children of God are yours Gal. 3. 26. I will be a Father unto you and ye shall be my sonnes and daughters 2 Cor. 6. 18. You are the children of the Lord your God Deut. 14. 1. Children have the priviledges of nearnesse of residence in their fathers house of dependance on their father of presence of confidence c. 4. Whatsoever are the priviledges of the Kingdome of God those are yours who are the people of God It is a Kingdome of righteousnesse of peace of joy of The priviledges of the Kingdome of God are yours The priviledges of the heirs of this Kingdome are yours In special You have twelve priviledges Liberty of appeal safety of blessing of honour of immortality c. 5. Whatsoever are the priviledges of the heires of this Kingdome those also do belong to you Forasmuch as if you be children you are then 〈◊〉 Rom. 8. 17. All the Charter and conveyances and assurances and hopes and at length possessions of the heavenly inheritance are yours 2. In special you have twelve excellent priviledges which I will touch upon a little 1. You have liberty of appeal and that appeal is accepted and ratified you have the liberty to appeal 1. From the Judgment-seat to the Mercy-seat 2. From the merits of sinne to the merits of Christ 3. From a condemning conscience to an acquiting God 4. From the Law to the Gospel 5. From your own unworthinesse to Christs righteousnesse 6. From your own feeling unto Gods promises When you see your selves cast at the barre of justice you may decline the sentence by flying unto the Throne of mercy O Lord justice condemns me but let mercy succour and save me when your hearts are overwhelmed in the apprehension and consideration of your many sinnes and the great guilt of them you may then appeal to the infinitely precious and surpassing merits of Christ whâ—re sinne abounded grace did much more abound and as sinne hath reigned unto death even so doth grace reigne through righteousnesse unto eternal life by Jesus Christ our Lord Rom. 5. 20 21. When your conscience condemns you for sinnes past then may you appeal unto your God for mercy to pardon you God be merciful unto me a sinner saith the Publican Pardon my sinne O Lord for it is great saith David When the Law indites and pursues you as guilty then may you appeal to the Gospel as the Sanctuary to receive and secure your distressed souls when your hearts faile you because of your own unworthinesse then may you appeal to the righteousnesse of Christ and so be justified in the sight of God When you feel your selves as to your own sense utterly destitute left lost forsaken then may you appeal to the ptomises of God and there finde your selves still owned and loved and plentifully and graciously assured 2. You have this priviledge that all your communions with God are by a Your communions with God are by a Meditour Mediaâ—or and Advocate and Intercessor Or you pray not in your own names but in the Name of your Christ and Mediator and you plead not in your own names but in the Name of your Christ and you speed not in your own name but in the Name of your Christ nay you believe and hope not in your own names but in the Name of Christ There are two sad things for any man 1. To be left alone unto himself so as to have no part in Christ 2. To go alone in his approaches to God without a Christ to plead for him to have no Christ to own him to step in for him to undertake for him But this is your priviledge and this is your comfort who are the people of God that you never deal with your God but by a Mediator when you appear before your God Jesus Christ appears with you and he appears for you when you do invocare then he doth advocare when you put up your petitions then doth he make intercession he is your Advocate with the Father and he ever lives to make intercession for you 3. You have this priviledge that you trade altogether at the mercy-seat and You trade altogether at the mercy-seat at the Throne of grace God deals with you in no other Court but that of mercy and answers you from no other Throne but that of grace and you deal with God at that Seat and that Throne only When you have any sinnes to be pardoned you may go to your merciful God and to your gracious God and your merciful God will pardon them and your gracious God will freely pardon them When you would have any kinde of good and help you may go to your good and kinde God and he will give it and to your gracious God and he will freely give it 4. You have this priviledge that you may go to your God when you will You may go to your God when you will There is no space of time whatsoever but the door is open to you and your God is at leisure to speak with you You have liberty of accesse and that liberty is never restrained let your occasions be never so urgent never so many you may freely speak with your Father yea though there be ten thousand Petitioners before him yet you may put in your
gives faith Vnto you it is given to believe Phil. 1. 29. By grace are Faith you saved through faith It is the gift of God Ephes 28. And he gives repentance Acts 11. 18. Then hath God given or granted unto Repentance the Gentiles repentance unto life And he gives mercy 2 Tim. 1. 16. The Lord give mercy to the house of Onesiphorus Mercy And he also freely gives us all things Rom. 8. 32. He gives grace and he gives All things gloâ—y Psal 84. 11. And he gives unto us exceeding great and precious promises that by them we Great and precious promises might be partakers of the Divine Nature 2 Pet. 1. 4. This Covenant is a Covenant of gifts all that God promiseth in it is given and all that God requires of us is given and all that we are to give again to God is first given unto us by God Reasons why it is so from And there are two reasons why this Covenant is an altogether giving Covenant 1. One is our universal brokennesse and impotency and insufficiency our sinful Our universal insufficiency fall hath so ship-wrack't and ruined us that we have nothing at all left us we are naked and poor and miserable Rev. 3. 17. Without strength Rom. 5. 6. Not sufficient of our selves to think any thing as of our selves 2 Cor. 3. 5. What hast thou that thou hast not received I Cor. 4. 7. Such a brokâ—n vessel is the sinner such a self-undoing and destitute creatures like the Prodigal who spent all and had neither bread nor rayment nor shoes nor any thing and therefore his father must provide all and give all he must give him housing and he must give him rayment and he must give him shoes for his feet and he must give him meat to eat and wine to drink Where the creature is universally miserable and utterly impotent there must be nothing but giving Mercy must give all or the sinner is undone 2. Another is Gods intenâ—ion and purpose in this Covenant and that in the Gods intention and purpose in this Covenant praise of the glory of his grace Ephes 1. 6 His intent in making this Covenant is wholly and only to exalt himself to proclaime his own glory and therefore he will give all and the sinner is to receive all that all the glory and praise of mercy of grace of blessings may be returned unto himself alâ—ne Rom. 11. 35. Who hath first given to him and it shall be recompâ—nced unto him again Ver. 36. For of him and through him and to him are all things to whâ—m be glory for ever Amen Vse 1 If this Covenant be a giving Covenant then the poor and needy may traffique at it If it were a buying and selling Covenant in proper sense then Then the poor and needy may traffique at it poor sinners must despaire but it is a giving Covenant and therefore poor sinners have hope May not the poor who keep no house of their own yet go to the rich mans door where all is given When we survey our hearts and conditions we finde a world of wants and when we survey the Covenant we finde a Heaven of supplies Objection But then we fear and dispute and reason But how shall we get this mercy and gaine that blessing and enjoy that help We have nothing and we can bring nothing the Well indeed is deep but we have nothing to draw Sâ—l True but yet God can give all though you can bring nothing and according to the tenor of this Covenant He will give all the greatest and the least But will he give me food and rayment yes he will give you bread and he will give you double cloathing O But will he give me Grace yes he will give grace and glory O But will he give me Christ yes he will give his Christ that greatest gift that ever was given to sinners he is the gift of God O but will he give me mercy to pardon my sinnes and all my sinnes yes he will shew mercy and will forgive all thy sinnes whereby thou hast sinned against him O but will he give me Faith yes he will draw you to Christ and put forth an Almighty power to make you to believe O but will he give me another heart yes I will give thee a new heart c. O but I must pray if I would have these and I cannot pray why and it is his Covenant to give you the Spirit of grace and supplication Let these things quiet your sorrowful and troubled soules There is enough in the Covenant for you and all that is there is to be given 2. Be content to come and receive seeing God is pleased in this Covenant to be Be content to come and receive giving He is all upon the giving hand and we should be all upon the recâ—iving hand The giviâ—g works is Gods work and the receiving work is our work he findes the gift you must open your hand and take it O what a blessed Covenant is this wherein you may have all for asking and receiving Mat. 7. 7. Ask and it shall be given James 1. 5. If any of you lack wisdome let him ask of God that giveth to all men liberally and it shall be given him John 4. 10. If thou knewest the gift of God and who it is that saith unto thee Give me to drink thou wouldest have asked of him and he would have given thee living water Now there are four qualities which if you could get them you Which we shall do if we have these qualities would then be content and willing to come unto God and beg of him and receive of him what he will give and without these you will not do so 1. One is poverty of spirit you must be poor in spirit the poor man speaks Poverty of spirit supplications saith Solomon It was poor Lazarus that came to the rich mans dâ—or and it is the poor sinner one who is truly sensible of his spiritual wants and miseries who will come to the door of mercy and cry out O Father of mercies give me mercy O God of grace give me grace O give me Christ c. If you be rich and encreased and stand in need of nothing as Laodicea was if you have enough of your own if you think that you are righteous and need not Christ and need not mercy c. you will never come to God and beg him to give you these 2. A second is humâ—lity of heart a proud man scornes to beg and scornes Humility of heart to receive he will not be beholding to any body it is the humble man who will acknowledge mercy and blesse for mercy and beg for mercy and be glad he may have mercy upon receiving termes God gives grace to the humble and the humble are thankfully contented to receive grace from God 3. A praying heart will be glad to be receiving A praying
our Father and we are thy people A second is the merciful nature of God ready to shew mercy and to multiply pardon A third is the death of Christ he shed his blood to make our peace and to slay all enmity A fourth is the very Covenant it self wherein God hath promised that he will not cast away and that he will heale and forgive the back-slidings of his people and though he will chastise them yet he will not forsake them 8. The Covenant of grace gives a better estate then the Covenant of works It gives a better estate we have a better estate by this then we had or could have by that 'T is true That Adam in innocency enjoyed a larger measure of knowledge and righteousness and had also free communion with God without fear and had dominion over the creatures But yet he had not knowledge of God in Christ nor any communion with God through Christ nor had he any manifestations of the glories of the Gospel by the Spirit of Christ and besides all this whatsoever enjoyments Adam had which might make up a happy estate unto him yet all that enjoyment was mutable and contingent But now in and by the Covenant of Grace our enjoyments are higher and they are also surer 1. They are higher for now we enjoy God not only as a Creator but as a Father Our enjoyments are higher we enjoy him a merciful and gracious and abundant in goodnesse and truth and we enjoy Jesus Christ in a way of union with his person being bone of his bone and flesh of his flesh as the Apostle speaks Ephes 5. 30. and in a way of communion in his death and life and victories and purchases and we enjoy the very Spirit of Christ as to all his graces and comforts and assurances 2. They are surer he enjoyed God so as yet he lost his God he enjoyed righteousness Surer so as yet he lost his righteousness and dominion so as he lost that dominion and had it not been for Christ who was immediately promised after the fall he had never found his God again nor a righteousnesse again nor any right of dominion again but in the Covenant of grace all is sure and stable and permanent God is our God for ever and we continue his people for ever Christ is our Head and we are his Members for ever we enjoy the Spirit and he abides in us for ever The Covenant of grace is a better Covenant then that of works It is better in the way and cause of Remuneration as to the way and cause of Remuneration In a Covenant of works you must earn your wages before you must be paid your wages your own doing is the price of your receiving and your reward is as your work is nothing is there expected as a bounty and gift but all runs there as debt and wages Adam could never pray under this Covenant Lord receive me graciously do me good freely for thy mercies sake But it is not thus in the Covenant of grace where he that deserves nothing may yet receive all and the unworthy sinner doth yet attain to the most excellent mercies upon the sole account of the riches of Gods grace in Christ In the Covenant of grace God doth not reward us according to our ill deeds nor doth he reward us for our good deeds But he freely pardons the ill works of his people and doth them all good not for their goodness but for his own goodnesse-sake In the Covenant of works you come to God saying Lord This I have done therefore blesse me In the Covenant of grace you come to God saying Lord This I need and this thou hast promised O give it me not for my sake but for thy truths sake and for thy Christs sake freely love me freely accept of me freely own and bless me I can shew no deserts of mine but I can shew unto thee thine own promises I can find enough in my self why thou shouldest abhor and curse me and yet I finde enough in thy self and Covenant why thou mayest embrace and help me 10. The Covenant of grace is a better Covenant than that of works in respect of a double efficacy 1. Of helping recovery 2. Of saving vertue It is better in respect of a double efficacy Of helping recovery 1. The Covenant of works never did afford help to recover any one sinner As that Commander spake of the Watchman whom he found asleep and therefore ran him through with his sword I found him dead and left him dead That we may say of the Covenant of works It findes us dead in sins and in trespasses and it leaves us dead in our sins and trespasses there is no balm for our wounds in that Covenant But the Covenant of Grace this doth help and restore sinners it is the ministry of Life and Grace and Peace But God saith the Apostle in Ephes 2. 4 5. who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ And 1 Cor. 6. 11. Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God And Rom. 5. 8. God commendeth his love towards us in that whiles we were yet sinners Christ died for us verse 9. Much more then being now justified by his blood we shall be saved from wrath through him 2. The Covenant of works did never save any righteous person What saving Of saving vertue power might be found from it upon a supposition of Adams standing I dispute not but this I say There never was any one person saved actually by the Covenant of works But yet the Covenant of Grace doth save all Believers Jesus Christ came into the world to save sinners 1 Tim. 1. 15. Whosoever believeth in him shall not perish but have everlasting life Joh. 3. 15. We believe that through the grace of the Lord Jesus Christ we shall be saved even as they Ephes 2. 8. By grace ye are saved through faith 1 Pet. 1. 9. Receiving the end of your faith even the salvation of your soules Thus you see that the Covenant of grace is the best Covenant in comparison of the Covenant of works Use 1 Is the Covenant of Grace the best Covenant The best Covenant that ever God made with man and for man How great then is their sin who refuse this Covenant Then how gâ—eat is their sin who refuse this Covenant and to come into this Covenant The greater that any mercy is our sin is therefore the greater to refuse that mercy O beloved whence is it that many of your hearts are still hardned whence is it that you love darkness rather then light why do you not hearken to this Covenant whence is it that for lying vanities you forsake your own mercies 1. Are you not sinners 2. Do
2. 12. In him ye have Redemption through his blood the forgiveness of sins The forgivenesse of sins Ephes 1. 7. 6. What shall I say more He hath purchased all for us all is ours because Christ is ours God himself becomes our God by Christ and his Love and Mercy All for us and Promises and Peace and Joy and Hope Heaven it self and all that brings to heaven Christ in you the hope of glory Col. 1. 27. Use 1 Why this is wonderfull comfort unto us that the sufferings of Christ were a purchase That there was such a dignity in them as paid all our debts and such a Comfort to us from this purchase value in them that amounted moreover unto a purchase of all blessings and blessedness They were not a meer Legael Debitum but also a Superlegale Meritum There are three choice comforts in this purchace by Christ 1. You are begotten again to a lively hope There is now good hope through You are begotten again to a lively hope Christ that a poor sinner may see the face of God again and that his poor soul may at last be found in Heaven and that in the mean time he may partake of Grace of the Divine nature and of all that will bring to salvation why so Because Jesus Christs blood and sufferings were a purchace and a purchace of all You have a right to the things purchased these 2. You have now a right to all these things and a sufficient plea Indeed you have no right or title of your own you cannot say Lord I expect and challenge Heaven upon mine own obedience upon mine own righteousness this I am and this I have done and this I have suffered therefore thou owest me heaven and therefore mercy is due to me No no if God should give you no more than what you deserve you should have nothing but wrath and damnation But though you have no right or title of your own yet you have a right and title in and by the purchase of Christ As a stranger hath no title of his own yet if he be adopted to be a Son upon this adoption there falls in a right or title Or as if a poor Beggar should have an estate of Inheritance bought for him by another and setled upon him by another he may now expect and plead for that Inheritance It was purchased and bought for me So may we now go to God and press him humbly and believingly Lord shew me mercy forgive me all my sins give me thy Spirit give me eternal life why saith God who are you and what right and title have you and what have you to shew for such heavenly lands and possessions Lord I have nothing of my own to shew but yet I have the blood of Christ to shew he bought me and he bought all these at thy hands for me it cost him dear even his precious blood therefore give me these things for his Names sake 3. You shall assuredly possesse all that good which Christ hath purchased for You shall assuredly possesse them you The Lord is faithful and just he will not deal injuriously with his Christ nor with us It was expresly concluded in the Agreement 'twixt him and Christ That if he would make his soule an offering for sin he should then see his seed and of the travel of his soul that he should be the Head of the Church and that all that come in to him should have mercy and grace and glory Now the Lord by no means will deal deceitfully with Christ he will not put him to sorrows and deliver him to death and after all his bitter agonies and sufferings deny him what he hath so dearly bought No there is no possession more sure and safe than that which depends upon the purchase of Christ And if that reason of Gods inviolable compact with Christ will not convince you of it Then let this also help to strengthen your weak faith viz. That Jesus Christ who hath purchased and merited all for you He himself is God equal with the Father and as God will himself bestow and settle what as mediatour he hath bought and purchased Joh. 17. 24. Father I will that they also whom thou hast given me be with me that where I am they may behold my glory Are the sufferings of Christ a Meritorious purchase Then strive for two things Vse 2 1. To believe them to be so This is not an easie work but this is a necessary work Though we do not perhaps at present so fully weigh it yet ere long Strive to believe the sufferings of Christ to be a purchase we shall see great reason to think on it when we come to dye when we come to the parting way when we come to our last and behold an eternal hell before our eyes which we do deserve and an eternal heaven before our eyes which we deserve not and when our title and right comes to be scanned two things at that time will be extreamly necessary One is to believe that Jesus Christ hath made a purchase of glory and happiness Another is to believe that Jesus Christ hath made this purchase for our soules Object But you will say We do believe both the one and the other Sol. I am afraid that many do not so although they say they do so and I Many do not believe it will give you four reasons for what I say 1. If you do indeed believe that heaven depends upon the purchase of Christ and forgivenesse of sinnes depends upon the purchase of Christ Why then Why else do they depend so much upon themselves do you depend so much upon your selves upon your own righteousness why are not your hopes only fixed upon Christ but you hope to be saved for your good meanings and for your devout servings of God and for your alms and good works Do you believe that salvation is to be had only upon the account of Christs purchase when in the mean time you do set up your own righteousness and deny the righteousness of Christ and place confidence in your selves and not only in Christ 2. If you do indeed believe that salvation and all saving good properly depends Why do you slight Christ so much on the sole purchase of Christ Why then do you slight Christ so much and minde him so little If you do indeed believe that there is salvation in no other Name and mercy in no other Name and peace in no other Name whence is it that your soules are all this while destitute of Christ himself and that he cannot perswade you to hearken unto him so as to come in and obey him that your souls may live Tell me plainly Is not this your fancy that you may have the portion without the Person the blessings which Christ hath purchased though you never give up your hearts unto Christ who makes the purchase But you are mistaken and shall one
omit all needless disputes I humbly conceive that there may be three reasons why forgiveness of sins is one of the first mercies mentioned in the promise Three reasons of it It doth most of all set forth the glory of God First Because it is one of the mercies which doth most of all set forth and illustrate the glory of God the greatest appearing of God in his glory in his love and in his grace and in his mercy to forgive sins Exod. 34. 6. The Lord proclaimed the Lord the Lord God merciful and gracious Ver. 7. Forgiving iniquity transgressions and sins In this Proclamation the Lord opens and shews his glory unto Moses and one of the first sights of that is this that he is the Lord God merciful and gracious and that appears by this that he forgives iniquity transgressions and sins and indeed this is the glory of his Throne that it is a Throne of grace where sinners may finde mercy and finde grace to help in time of need Hebr. 4. 16. Hence is it that his grace and mercy is so often called his glory Ephes 3. 6 According to the riches of his glory i. e. of his grace and mercy see Rom 9. 23. That he might make known the riches of his glory on the Vessels of mercy see 2 Cor. 3. 18. Beholding as in a glass the glory of the Lord i. e. the glory of his mercy and love in Christ Jesus therefore the Prophet saith Micah 7. 18. Who is a strong God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage as if Gods forgiving of sins were one of the greatest demonstrations of his Deity Though his Godhead doth appear in other of his Attributes and in other of his Works Rom. 1. 20. yet it doth most clearly and most comfortably appear in this merciful Attribute and work of forgiveness of sins his wisdom and his justice and his power have put forth themselves as it were in a way of subserviency to the glory of his mercy he found out by his wisdom a way to satisfie his justice by Christ that so he might bring glory to his mercy in the forgiveness of our sins Secondly Because it is a mercy transcendently excellent a mercy which excels It is a mercy transcendently excellent It excels the mercies of men most of the mercies which we do receive there are 1. The mercies of men they do sometimes pardon offences committed against them but Gods forgiving mercies far exceed this e. g. First When man hath forgiven you yet God may call you to an account and question and condemn you Secondly Mans forgiveness may acquit you from some temporal punishment due unto you by some humane Lawes by you transgressed but Gods forgiveness reacheth to the discharge of you not only from temporal but also from eternal punishment Thirdly The mercy of man in forgiveness looks only at outward offences but it meddles not with inward sinnings with those of the heart but Gods forgiving extends to internal invisible obliquities as well as external and invisible transgressions Fourthly When men forgive us this perhaps may be some lesser offences but no great and capital or if these then the benefit of this forgiveness is lost and forfeited by the next offence as in the case of Shimei but when God forgives a sinner he forgives all sorts of sinnings and will never remember those sins again any more 2. The mercies of God whereof some are corporal and some are spiritual now forgiveness of sins doth excell First All the corporal mercies or blessings which possibly can be enjoyed in It excels corporal mercies this world for 1. One may enjoy all corporal blessings in greater abundance and this may be all his portion they have their portion in this life said David Psal 17. 14. but forgiveness of sins is a mercy which never goes alone but hath the concomitancy of all choice blessings it is a better portion and yet not all 2. The outward blessings respect only the condition of the body the preferment delight ease relief support and safety of that and notwithstanding this preheminence the soul may be in a most miserable condition but forgiveness of sins hath a special respect to the soul and the welfare and everlasting good of it and happiness of it it makes us truly blessed 3. Notwithstanding the presence of outward blessings the spiritual misery of man is nothing altered they cannot release you from the wrath of God nor deliver you from that curse which the Law pronounces against you for your transgressions but when God forgives sins then the forgiven person is freed from wrath and curse and condemnation and God is pacified and reconciled 4. One may possibly enjoy them and yet never enjoy God nor Christ nor peace in conscience nor glory in heaven nay his enjoyment of these may accidentally cause a farther distance from God and Christ as in the young man whose riches and possessions kept him off from closing with Christ but forgiveness of sins necessarily involves all these grand enjoyments if sins be forgiven unquestionably God is your God and Christ is your Redeemer and heaven is your inheritance Secondly It excells if not all yet certainly most of Gods spiritual mercies I It excels most of Gods spiritual mercies am unwilling to make comparisons between them yet with reverence I speak it that forgiveness of sins in some respects excells all the graces in man 1. For the perfection of the work the change of the soul by grace is indeed an For the perfection in the work excellent work nevertheless it is imperfect therefore it gets on by degrees but the forgiveness of sin is a perfect work when God sanctifies a man he doth it so that the person needs yet more holiness but when he forgives us he doth it not so that those sins need more of forgiveness when he sanctifies a man there still remains some corruption but when he forgives a sinner you cannot say there remains yet something behind of condemnation God can find enough in our graces to except against but nothing in his forgiveness of sins 2. For the causality in the work Compare your graces and your forgivenesses For the causality in the work together there are several choice effects in the soul which you cannot affirme of your graces as their cause yet you may safely affirm Gods forgiveness of sins to be their cause e. g. peace in conscience you cannot say that any holiness or righteousness in you is the cause of this for conscience cannot be quieted by any thing in us but forgiveness of sin is a just cause of peace in conscience being justified by faith we have peace with God Rom. 5. 1. I will say no more at present but that all the springs of joy and peace and comfort are in your justification Rom. 8. 11. Be of good chear thy sins are forgiven thee Matth. 9. 2.
mercy If God saith Be of good comfort thy sins are forgiven thee conscience now hath no longer Commission to disquiet the heart saying Peace belongs not to thee and comfort belongs not to thee but God is still displeased with thee and holds thee for his enemy and will be avenged on thee for thy sins If conscience through darkness and misinformation oâ— temptation should speak thus it now exceeds its Commission and deals unrighteously and God will not ratifie such a testimony or such a charge from such a conscience But by the way Take notice what a mercy it is to have your sins pardoned in that your consciences have no more power or authority to wound and charge and threaten and condemn you for any of your sins if a wounded conscience be one of the dreadfullest punishments here on earth then to be totally secured from that and upon this ground that he hath forgiven us our sins is one of 〈◊〉 greatest blessings here on earth which privatively concerns us Fourthly If your sins be pardoned then also you are discharged of the spirit You are discharged of the spirit of bondage of bondage to fear you are fenced from all slavish fears which formerly did abound in your hearts and oppress and distract them Before a mans sins were pardoned and guilt lay on him there were ten distracting and crushing fears lying on his heart The sinner 1. Did fear the secret purpose or intention of God against him O said he What will God do with this guilty soul of mine I fear lest I be one of them to whom he will never shew mercy 2. Did fear the open threatnings of God O saith he Will not all these evils and cuâ—ses which God hath threatnd will they not shortly be my portion 3. Did fear every judgement of Goâ— walking upon the earth as if it were an evil drawing near to him and which his sins would bring to his house and to his person and he should not escape 4. Did fear that some time or other his sinnings would be discovered and that they should be laid open to his shame and reproach before the whole world 5. Did fear any outward enjoyment and comfort which he had that for his sins God would ere long deprive him of them in wrath 6. Did fear many times to come and hear the Wâ—â—d of God lest it should awaken and trouble his conscience with more apprehensions of his own guilt and Gods wrath 7. Did fear the very thoughts of death and especially lest God should suddenly cut him off from the Land of the living before he had so improved his opportunities as to make his peace with God 8. Did fear all appearings before the Judgement-seat lest he should receive his sad and eternal sentence there for his sins 9. Did fear all his approaches and requests unto God that God would not hear nor regard them because his sins were upon record in the Court against his soul 10. Did fear that no way could ever be found so powerful and effectual as to satisfie the justice of God and purchase mercy enough for the pardon of his sins but now repenting of his sins and believing on the Lord Jesus and having in his blood obtained the remission of sins this spirit of bondage to fear is taken away the forgiveness of his sins by God himself hath satisfied him and hath answered all the doubts and fears of his soul his sins are pardoned and God is reconciled and now all is well and safe of what or of whom should he be afraid Fifthly If your sins be forgiven you then nothing which befalls you in Nothing which befalls you in life or death is an evil to you life or death shall ever be an evil or hurt unto you for when sin is pardoned all curse is removed Whatsoever state the unpardoned sinner is in it is a cursed estate to him and whatsoever contingencies befall that sinner they are cursed unto him his prosperity is cursed unto him and his adversity is cursed to him his enjoyments are cursed and his losses are cursed his blessings are cursed and his crosses are cursed his life is cursed and his death is cursed nothing which he hath doth him good and nothing which God doth doth him any good but hurt he is the worse under all But when sins are forgiven the sting the poyson the curse is gone and nothing is for evil or for mischief unto him prosperity shall do him no hurt but good and adversity shall do him no hurt but good his enjoyments are a blessing and his losses are a blessing if he lives life shall be a blessing and if he dyes death shall be a blessing All is food and physick all is good or for good unto him he gains by his losses and that which is another mans misery is his mercy sweet shall come out of bitter and light shall come out of darkness and good shall come out of evil and comfort shall come out of sorrow and life shall come out of death Secondly In a positive way In a positive way It is a clear decision of all the questions of a troubled soul First The obtaining of the forgiveness of your sins is a clear sure decision of all the great Questions of a troubled soul There are six things concerning which we oft-times complain and question viz. 1. Hath God Elected us 2. Are we in Covenant with God 3. Is God reconciled to us and we are reconciled to him 4. Is Christ ours and are we his 5. Have we truly repented and have we truly believed 6. Shall these poor souls of ours certainly be saved have not all these been and are not some of these the constant debates and doubts and questions of our hearts Now mark what I say when God himself according to his promise forgives unto us all our sins all those debates are concluded and resolved for 1. None are forgiven but the Elect of God and all the Elect either are or shall be forgiven their sins Ephes 1. 4. Having chosen us in him before the foundation of the world Ver. 7. In whom we have redemption through his blood the forgiveness of sins 2. Whosoever have their sins forgiven are certainly in Covenant with God God is their God and they are his people Psal 85. 2. Thou hast forgiven the iniquity of thy people Thou hast covered all their sins Selah Remission of sins is the portion only of the Church and people of God 3. God is certainly reconciled if sins be forgiven 2 Cor. 5. 19. God was in Christ reconciling the world unto himself not imputing their trespasses unto them 4. Christ is unquestionably yours and you are Christs forasmuch as the partaking of this and other choice benefits by him doth necessarily presuppose a precedent union with him and relation unto him whom he called them he justified Rom. 8. 30. And what is it there to be called but to be brought in effectually to Christ and
sins he was made sin for us and a curse for us How heavy was this burden all the sins of all the Elect at once lying upon him and all the curse and all the wrath due unto those sins at once also lying upon him no marvel that he did sweat drops of blood and cryed out My God my God why hast thou forsaken me And yet all this he went through and so endured as that he satisfied the very Justice of God for all these sins and purchased the discharge or forgiveness of all those sins which he could never have done had he not been both God and Man and of infinite dignity and merit and power Fourthly This likewise may inform the people of God what exceeding Obligations What Obligations he upon us unto our God do lie upon their soules unto their God who forgiveth all their iniquities transgrâ—ssions and sinnes Psal 103. 2. When some few of them heretofore fell into your Consciences you would have given if you had possessed it all the world to have gained but a hopefull possibility and probability of pardoning mercy but now you are come to a certainty the Lord himself assures you in his word of promise that he will forgive not a few sins only but all your sins O beloved how should your souls love your God and bless your God who forgives all your sins and casts them all into the depths of the Sea why every one of your sins would have been the loss of heaven and a curse and an hell and a damnation and an eternal wrath unto you had not the Lord been mercifull unto you in the forgiveness of it or them But now God will discharge you of all and blot out all so that damned you cannot be and saved you shall be O the depth of love and mercy and kindness to your souls meditate more of them be taken up more with them and as you are the only objects of riches of mercy so strive to express your selves the choisest people in exactness of love and life answerable to your mercy Fifthly This that God promiseth to pardon all the sins of all his people may A multitude of sins is not inconsistent with pardoning mercy likewise inform us that no not a mltitude of sins though the number be exceedind large and exceedingly increased Is allwayes an absolute prejudice or bar or inconsistent with pardoning mercy this consequence is clear and sound for if God will pardon all the sins of all his people and their sins are multitudes of sins and in some sort innumerable then certainly a large number of sinnings is not absolutely inconsistent with forgiveness not that every one who is guilty of a number or multitude of sins is or shall be certainly forgiven but that the multitude of sins is not an absolute bar or exclusion so as to make the condition hopeless and unpardonable All manter of sin and blasphemy saith Christ shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men Matth. 12. 31. where he plainly expresseth a capability of forgiveness for any sin or sins the sin against the Holy Ghost only excepted which may be a singular preservation against despair c. SECT IV. Vse 2 DOth God promise to forgive all the sins of all his people the next Use shall be for Exhortation unto all the people of God and that unto two duties Exhort 1. To believe this truth 2. To make use of this truth First To believe this gracious promise of their God unto them As the Apostle To believe this truth spake unto them of Antioch Men and Brethren Children of the stock of Abraham and whosoever among you feareth God to you is the Word of this Salvation sent Acts 13. 26. so say I unto all of you who are brought into Christ by faith and by him are brought into Covenant with God unto you I say is this promise of mercy made I will pardon all your iniquities from all your filthiness and from all your Idols will I cleanse you For the better managing of this Point I will lay down four Conclusions 1. The people of God may believe this truth 2. Many times they do not believe it for themselves 3. It is very difficult in many cases to believe the same 4. It is necessary for them at all times to believe and apply it First The people of God may believe this truth that God will forgive all The people of God may believe this truth their sins they have very good ground and warrant so to do for 1. They have not meerly a single promise from God to this purpose which yet were sufficient warrant but manifold promises they have the same promise multiplied often transcribed and that not darkly and doubtfully but clearly and plainly Jer. 33. 8. Micah 7. 19 c. 2. They are the very people unto whom this renewed promise is made they are believers they are converted and renewed they have the very Characters of the Covenant stamped and sealed upon their hearts and lives 3. They have Jesus Christ 1. In his Person 2. Mediatorship 3. Purchase 4. Benefits to be their Mediator both of Redemption and Intercession who was once offered to bear the sins of many Hebr. 9. 28. and is entered into heaven it self now to appear in the presence of God for us Ver. 24. It is no more than Christ hath purchased nor than Christ will so apply unto you nor than God intended for you when he sent Christ into the world 4. What other of the people of God have found and applied that may they believe but Psal 85. 2. Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah Psal 103. 3. Who forgiveth all their iniquities this may they believe Secondly Though the people of God may believe that God will forgive all Yet many times they do not believe it their sins yet many times they do not believe it for many times 1. They do not believe lesser matters a few earthly mercies Matth. 6. 2. They cannot believe that God will forgive any one of their sinnes which they have committed but do fear the wrath of God exceedingly 3. They stick a long time upon some particular sins and are in long debates concerning the intention and will of Divine mercy as to the pardon of them yea and conclude very often that the Lord will never pass them by 4. Upon new commissions they are so far from believing their pardon that they do question whether God hath indeed pardoned their old and former transgrestions 5. They doubt and fear whether it be not presumption in them to believe the forgiveness of all their sins Thirdly It is unquestionably a very difficult matter for any one to believe It is a difficult matter to believe it that God will forgive all his sins especially when a person doth distinctly and seriously consider them in their number and
thereof After conversion there are two sorts of sins incident unto us 1. Daily sins of ignorance and infirmity and they are so many that we know not the number of them yet all of them do need forgiving mercy 2. Voluntary sins and of a very gross and hainous nature which make a deep wound and raise an hideous cry in the conscience and shake all our foundations and lie as an heavy burden upon us and they do the more wound and afflict us because committed after mercy and against mercy Now in such a self-wounding and self-judging and self-humbling condition what should the ashamed and confounded sinner do why he should return speedily to his God and with tears and shame spread his sins before the Lord and acknowledge that he is unworthy of any more mercy and yet beseech the Lord to shew him mercy again who hath promised to forgive all the sins of his people and he should hearken what God the Lord will speak for he will speak peace unto his people but let them return no more to folly Psal 85. 8. SECT V. Vse 3 THE third Use of this Point shall be partly of Comfort and partly of Encouragement First Of Comfort to all who are brought into Covenant with God especially Comfort to such as have stood out a long time and have abounded in transgressions who have made the very creature groan with the burden of their many sins why all these are forgiven as soon as God hath brought you into the Covenant Luke 7. 47. Her sins which are many are forgiven 1 Tim. 1. 13. Who was before a Blasphemer and a Persecutor and injurious but I obtained mercy O what a day of salvation is the very day when God brings a man into Christ and into the Covenant all his enemies that pursued him are drowned not one of them is left so all his sins are forgiven and not one of them is alive to his condemnation Secondly Of Encouragement to come out of a sinful and unbelieving condition Encouragement and to yield up our selves to Christ and to be willing to become the people of God and to walk in his ways why all the sins that ever you have committeâ— shall be forgiven you they shall not be mentioned unto you your Drunkenness Swearing Whordome Theft Lying Sabbath-breakings all your sins of Omission and of Commission sins against the Law and sins against the Gospel sins that your own hearts can charge you with and that God himself can charge upon you all forgiven any one of them would damn you and now all shall be pardoned if you will hear and believe and repent c. Cast away all your transgressions repent return and live why will ye dye O house of Israel I offer to you life and death choose life Do not for lying vanities forsake your mercies A greater offer there cannot be than Christ nor motive than the pardon of all your sins EZEK 36. 25. From all your filthiness and from all your Idols will I cleanse you HAving spoken somewhat unto the extensive part of promised forgiveness that it reacheth all the sins of all the people of God I now proceed unto the Intensive part of that promised The intensive part forgiveness which respects the greatness and hainousness of sin as well as the number and multitude of sins from all your filthiness and from all your Idols will I cleanse you whence you may observe CHAP. IV. Doctr. 2 THat although the sins of persons have been exceeding great yet when these persons become the people of God in Covenant even those sins also are forgiven them from all your filthiness and from all your Idols Great sins are forgiven to the people of God in Covenant will I cleanse you forgiveness reacheâ—â— to the greatest sins which the people of God have been guilty of this assertion 1. I shall clear from the Text it self 2. From other Scriptures Proved 3. Demonstrate by some Arguments and Reasons 4. And then apply it unto our selves SECT I. 1. THE Text clearly holds out the Assertion for God doth give here By the text instances of two great kinds of sins One against the second Table all your filthiness and the other against the first Table all your Idols in the one is implied the great injury done unto our Neighbour and in the other the great injure done unto God yet God promiseth to forgive both I will speak something of both these sins and something of the greatness of them both which yet God promiseth c. First From all your filthiness that word filthiness is sometimes taken What is meant by filthiness for any sin every sin is a pollution and uncleanness a filthiness therefore the Apostle saith 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of the flesh and spirit there are bodily sins which the Apostle here calls the filthiness of our flesh and there are spiritual sins arising from and acted in the soul which the Apostle here calls the filthiness of the spirit Sometimes that word filthiness is taken restrictively for bodily pollution or uncleanness when the bodies of men and women are defiled and polluted and do defile and pollute themselves Several kinds of it Bestiality of which in Scripture you finde several sorts and kinds 1. Bestiality that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abomination not to be named it is confusion you read of this sin in Lev. 18. 23. and of the punishment of it with death Lev. 20. 15 16. 2. Sodomy of this horrid sin and the punishment thereof you read in Sodomy Lev. 20 13. This is not only a sin but also a recompence of other sins and for which God gives men over to a reprobate mind Rom. 1. 27 28. and for which he destroyed those five Cities with fire from heaven Gen. 19. 24 25. 3. Incest ubi servatur sexus sed non gradus it is the sin cum agnata Incest or cognata with a kinswoman of the fathers or the mothers side yea and with ones fathers wife see Lev. 20. 17. and with ones brothers wife 4. Fornication which is between single persons Fornication Adultery 5. Adultery which is uncleanness between persons married to others or when one of them is married to another and yet defileth himself with a stranger some of these sins of uncleanness are so horrid that they are said to be against nature yea against corrupt nature the very natural light in natural conscience condemns and opposes them and the rest of them as fornication and adultery the Scripture sets them out as very odious in the eyes of God and very foul transgressions and extreamly pernicious in them you may read ten things concerning Ten things concerning these â—hese sins First That they are the express fruits of a vile and naughty heart out of the heart proceedeth fornications adulteries saith Christ Matth. 15. 19. The works of the flesh are manifâ—â—â— which are
sins 1. For his mercies sake Psal 51. 1. According to the multitude of thy mercies blot out my transgressions Psal 6. 4. O save me for thy mercies sake 2. For his Christ sake Ephes 4. 32. Even as God for Christs sake hath forgiven you Therefore when of old they would have their sins pardoned they offered sacrifices and blood was shed and poured out which Typified the blood of Christ that was shed for the remission of sins For without shedding of blood is no Remission Heb. 9. 22. 3. For his Promise sake Numb 14. 17. I beseech thee said Moses let the power of my Lord be great according as thou hast spoken saying Ver. 18. The Lord is long-suffering and of great mercy forgiving iniquity and transgression Ver. 19 Pardon I beseech thee the iniquity of this people according to the greatness of thy mercy and as thou hast forgiven this people from Egypt even untill now Fifthly They have patiently waited upon the Lord untill that he hath shewed them Patiently wait till he shew mercy mercy Psal 85. 8. I will hear what God the Lord will speak for he will speak peace unto his people and to his Saints Isa 30. 18. Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgement blessed are all they that wait for him Ver. 19 He will be gracious unto thee at the voice of thy cry when he shall hear it he will answer thee These are the ways which great sinners yea which the people of God being guilty of great transgressions have taken to get the forgiveness of them and in which ways God hath met them with his pardoning mercies and if in the like cases we do thus follow the Lord he will be merciful and gracious unto any of us though greatly sinning and guilty Thirdly Having shewed unto you what course is to be taken for to get the pardon Evidences of the pardon of great sins of great transgressions I shall now deliver unto you some signs or evidences by which one may certainly know that God hath forgiven his great sins There are six Evidences of this First There always goes a great change with the forgiveness of great sins A great change accompanying it It is a great question whether Justification be before Sanctification whatsoever may be disputed for the priority of nature yet it is agreed there is no priority of time for as soon as any sinner is justified and pardoned he is changed and sanctified the blood and the water go together as soon as any one is in Christ he is forgiven and there is no condemnation unto him Rom. 8. 1. And so as soon as any is in Christ he is a new creature old things are past away and all things become new 2 Cor. 15. 17. What an unclean person was Mary Magdalen before she was called to Christ and found mercy and after mercy was obtained what an eminent Christian was she what a violent and injurious Persecutor was Paul in times past and when he obtained mercy what an admirable and exemplary Christian was he Of all the changes incident to sinners the greatest change appears in the greatest sinner received to mercy and forgiveness there are two conspicuous changes in them 1. The greatest inward change the sins which he formerly loved more than his soul he now doth hate more than hell he once out faced the Word and now trembles at it 2. The greatest outward change the worst sinner being received to mercy proves the choicest Christian he is now as notable in a gracious walking as he was once notorious in a licentious living exemplary in both respects and in both wayes and courses Note Secondly A second Evidence that God hath forgiven our great sins is our great Great love to a forgiving God love to a forgiving God this note Christ himself giveth Luke 7. 47. Her sins which are many are forgiven her for she loved much but to whom little is forgiven the same loveth little Christ brings there a Parable of a Creditor who forgave two debts one of them a great debt and the other a lesser debt hereupon he demands of Simon the Pharisee which would love him most who answered I suppose he to whom most was forgiven this he applies to the woman there forgiven much was forgiven her and therefore she loved much he speaks not of a love anâ—â—cedent to pardon but of a love following it 1 John 4 19. We love him because he loved us first Ver. 10. Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins And indeed none can love God but such who can by faith see him a merciful pardoning and reconciling God in Christ Thirdly A most tender fear to offend and grieve the Lord any more Psal 130. A tender fear to offend God 4. There is forgiveness with thee that thou mayst be feared Hosea 3. 5. They shall fear the Lord and his goodness It is wonderful to observe the singular frame of spirit in a converted and pardoned sinner from what it was in former times heretofore he feared not the most cursed Oaths but now he fears an idle word heretofore he feared not the most beastly practice of uncleanness but now he fears the very thoughts and mental imaginations of it heretofore he could omit all good duties now he fears to neglect the least he hath found so much good so much mercy at the hands of God and tasted of so much gracious goodness that he would not willingly offend him in any thing in any part of his life a tender heart hath tasted of tender mercies Fourthly Exceeding zeal for God who hath shewed him great mercy and Exceeding zeal for God for Christ for whose sake God hath forgiven all the greatest sinners have ever been most zealous before they have obtained mercy they have been most zealous for what was evil and after they have obtained mercy they have been most zealous for what is good How zealous was Paul even besides himself for Christ actively zealous I laboured more abundantly than they all 1 Cor. 5. 10. And passively zealous I am ready not to be bound only but also to dye at Hierusalem for the Name of the Lord Jesus Acts 21. 13. Fifthly Great compassions Oughtest thou not to have had compassion on thy fellow-servant as I had compassion on thee There are no men so merciful as Great compassions those sinners to whom God hath shewed most mercy there is a three-fold compassion in them 1. A pitying compassion of all sinners especially of great sinners grieving bewailing praying 2. An helping compassion especially to those unto whom he hath been the occasion or cause of great sins even pulling them out of the fire weeping intreating instructing them with meekness if peradventure God will give them
repentance not else Isa 1. 16. Wash ye make ye clean put away the evil of your doings from before mine eyes cease to do evil learn to do well Ver. 18. Come now let us reason together saith the Lord Though your sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wool Acts 3. 19. Repent ye therefore and be converted that your sins may be blotted out what their great sins were you may read in Ver 14. They denied the holy One. And Ver. 15. Killed the Prince of life and if they would have these sins blotted out they must repent of them Fourthly God hath threatned unto great sinners on whom his mercy hath God threatens eternal wrath to them that repent not not wrought repentance eternal wrath and a peremptory privation of mercy with inevitable destruction unto them who have presumed to go on in their sins for the first of these see the known place of the Apostle Rom. 2. 4. Not knowing that the goodness of God leadeth thee to repentance Ver. 5. But after thy hardness and impenitent heart treasurest up to thy self wrath against the day of wrath and revelation of the righteous judgement of God For the latter of these see that smart place in Deut. 29. 19. And it come to pass when he heareth the wâ—â—ds of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst Ver. 20. The Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man and all the curses that are written in this book shall lie upon him and the Lord shall blot out his Name from under heaven Ver. 21. And the Lord shall separate him unto evil out of all the Tribes of Israel according to all the curses of the Covenant that are written in this book of the Law Fifthly A going on still in great sins if it be any sure testimony at all it is Persisting in great sins if any testimony at all it is rather that God will not pardon rather that God will never forgive you than otherwise why so will you say because 1. There is no promise of mercy to any that goes on in his great transgressions but refuseth to hearken and to return in such a condiâ—ion and course no promise 2. There are dreadful threatnings of God against such who shall go still on in their trespasses Psal 68. 21. And God shall wound the head of his enemies and the hairy scalp of such a one as goes on still in his trespasses Isa 65. 20. The sinner being an hundred years old shall be accursed Prov. 29. 1. He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy 3. Your going on still in sinning unless the Lord be infinitely and extraordinary merciful towards you will render you utterly uncapable of forgiving mercy for First This course of sinning is that which doth desperately harden your hearts and fear your consciences that no dealing whatsoever can make any impression upon you toward Repentance Secondly The Lord doth usually give up such sinners to their own hearts lusts and to a reprobate mind and soul Sixthly Though possibly some few sinners who have for a long time continued Though a few such obtain mercy yet they are hardly perswaded of Gods mercy in great transgressions may obtain mercy yet they shall find it a very difficult work to be perswaded of Gods mercy to their souls Psal 6. 3. My soul is also sore vexed but O Lord how long My Reasons are these 1. Because the threatnings of God are so many and so express against great sins especially against the continuing in them that it will not be easie to over-ballance these threatnings of God with the promise of God 2. Because the truth of repentance is very apt to be much questioned by great sinners when yet indeed they do repent they do conceive and that rightly that for extraordinary sinnings extraordinary repentance is required but they feel such a hardness such a deadness of heart O they cannot repent And let me tell you if any great sinner be in dispute about the truth of his Repentance he will also be in dispute about the apprehension of mercy 3. Because of all sins whatsoever great sins do incline us under the clear apprehension of them to despair You shall find this experimentally true that the more desperate people have been in sinning they are more apt to despair when conscience ever sets upon them for their sins The guilt of great sins will be heavy and bitter and the woundings for great sins will be sharp and deep always for them there falls in the sense of Gods great wrath and the fear of Gods great judgement and the instances of the great punishments of God inflicted on great transgressions and with all these Satans great and subtile temptations all which are powerfully apt to sink the sinner with despair and then this is clear that the more apt any sinner is to despair the less apt is the sinner to close with pardoning mercy nay it falls off the more from the hope of it 4. Because the Lord is pleased to hold up the manifestation of his love a long time from those that have a long time sinned against the offers and calls of his love and mercy thereby teaching great sinners how unworthy they are to taste of his goodness and warning other great sinners not to presume of any easie enjoyment of mercy And you shall find it a hard work to settle and perswade the conscience of a great sinner about mercy when the Lord doth after many seekings still hold up the manifestations or sensible expressions of his favour and mercy towards him 5. Because it is a very difficult thing to act faith under the sense of great transgressions lesser iniquities do many times check and keep down our confidences much mort do great transgressions c. SECT V. Cases of conâ—ience What a troubled sinner should do that can find no parallel instance of the like sin forgiven Ansâ—ered Troubled sinners look after instances of like sinners pardoned BEfore I pass away from this Point of Gods pardoning great sins I would speak to a few Cases or Scruples of conscience with which some are or may be troubled Quest 1. What that troubled sinner should do who hath been guilty of some great sin for which he cannot finde any one parallel instance of forgiveness in all the Scriptures i. e. that ever God did forgive any that were guilty of that sinne Sol. To this very sadly distressing Case I would deliver these six Answers First It is true that a person convinced of and really troubled with the sense of any great sin doth look after and will not easily be satisfied in conscience without a parallel instance in the Scripture
of some sinners in the like condition of guilt with himself whom yet God did pardon but did ever any sin as I have sinned and did God ever pardon any who have sinned as I have sinned or had their sin all those aggravations though God hath pardoned them as my sin hath can you give me any one clear record or pattern of the same There are two reasons which draw a troubled sinner thus to search and thus to enquire 1. One is because he thinks that what God never did in a way of mercy he will never do 2. Another is because he thinks that the apprehension of great mercy past in a case parallel with his will be a quicker help to his hope and faith that God may likewise forgive his great sins even as he hath forgiven the same to others Nevertheless under favour be it spoken this is not so regular a way Yet this is not so regular nor so sure a ground of hope nor yet so sure a ground for hopes of mercy for 1. If instances and precedent patterns of former mercy were necessarily to be look't at as grounds for hopes in us of the like mercy then the first transgressors they that had been first in the guilt of great transgressions must have despaired of forgiveness for no pattern example or instance of the like was ever found before but mercy was pleased to make them the pattern of mercy for others as Paul speaks of himself in 1 Tim. 1. 16. Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting The Lord himself would have put us upon that way of searching records and instances before we should look up unto thiâ— promise by faith 2. These instances of mercy will not absolutely quiet the troubled conscience but notwithstanding them the fire will still burn and the torments and fear will abide in strength and that upon a double account First Though God shew mercy to a great transgressor in the like kind yet he hath not shewed mercy to every one in that kind so that still the sinner is troubled But will God shew mercy to me Again that a like great transgressor I find hath had a great change wrought in him O but this I cannot find or discern in my self Ergo. So then troubled sinners do usually look after instances and examples of pardon before they do look up to the promises of mercy but this is not so regular nor so sure a way to raise faith as I shall presently shew unto you But secondly Though you cannot finde a powerful instance yet possibly there Though you cannot finde a parallel instance yet instances in the same kind may be found may be found instances of transgressors in the same kind of sinning whom God hath formerly pardoned though you cannot find them yet they may be found in the Scriptures Suppose your great sin hath been 1. Extortion you may read that forgiven in Zacheus 2. Drunkenness you may read that forgiven in Noah 3. Theft you may read that forgiven to the Penitent Thief on the Cross 4. Whoredome you may read it forgiven to Mary Magdalen and adultery it was forgiven to David 5. Incest you read it forgiven to Lot and to the incestuous Corinthian 6. Sodomy you read it forgiven to some of the Corinthians 7. Murder you read it forgiven to David 8. Idolatry you read it forgiven to Solomon and also to some of the Corinthians 9. Blasphemy why all manner of sin and blasphemy shall be forgiven c. Matth 12 31. 10. Apostasie Return thou back-sliding Israel saith the Lord and I will not cause mine anger to fall upon you for I am merciful Jer. 3. 12. 11. Scoffin and mocking of the Gospel and the Ministers thereof yet some of these heve been forgiven Act. 2. 13 38. and 17. 32 34. 12. Denying and forswearing of Christ yea and that after knowledge and faith yet pardoned unto Peter possibly the great sin which lies so heavy upon the Conscience may be soon one of these and then you see a parallel instance as you do desire But 3ly admit you read not of a particular personal example yet if you do May not instances of pardon of sins that exceed yours serve the turn read of any instance of forgiving mercy to any sinner whatsoever whose great transgressions do not only equal but farre exceed that or those of which you are guilty may not that serve you Surely it is not impossible that thy great sins may be forgiven if mercy hath past an Act of grace in forgiving some sinners their great transgressions Object O no! no mans sins were ever greater than mine c. Sol. Well but what if I produce one whose sins have been such that thy heart will be amazed at and dread to think of being guilty of such transcendent iniquities my instance shall be in Manasseh of whom you may thus read 2 Chro 33. 2. He did evil in the sight of the Lord like unto the abominations of the Heathen whom the Lord hath cast out before the children of Israel Ver. 3. For he built again the high places which Hezekiah his Father had broken down and he reared up Altars for Baalim and made Groves and worshipped all the Host of heaven and served them Ver. 3. Also he built Altars in the house of the Lord whereof the Lord said In Jerusalem shall my Name be for ever Ver. 5. And he built Altars for all the Host of heaven in the Courts of the house of the Lord. Ver. 6. And he caused his children to passe through the fire in the valley of the son of Hinnom Also he observed times and used Inchantments and used Witchcraft and dealt with a Familiar spirit and with Wizards he wrought much evil in the sight of the Lord to provoke him to anger Ver. 7. And he set a carved image the idol which he had made in the house of God Ver. 9. So Manasseh made Judah and the inhabitants of Jerusalem to erre and to do worse than the Heathen whom the Lord had destroyed before the children of Israel Ver. 10. And the Lord spake unto Manasseh and to his people but they would not hearken Are not these sinnes greater than thy sinnes Such high Idolatries sacrificing of Children to the Divels Yet this greatest of sinners that you read of in the old Testament upon his deep repentance found mercy as Paul who called himself the chiefest of sinners in the New Testament did likewise obtain mercy c. Fourthly Under the sense of incomparably great sinnings the business is not Under the sense of great sinnings the businesse is not to debate but to repent to debate but to repent Not what great sins you or others have committed and whose great sins God hath pardoned but to obtain an heart from God to repent of those sins for though
Spirit assuredly he hath forgiven thy sins Hath God indeed shewed thee mercy in forgiving thy sins he hath then assuredly given unto thee the Spirit of grace to change thy sinful heart Now would you have your sins forgiven do you look on forgiveness as a desirable mercy as a mercy of life and of peace and of hope O then get the Spirit of God God never forgives a man his sins but he gives his Spirit Forgiveness of sins is the great deed of mercy written in the blood of Christ and the giving of the Spirit is the seal of that deed Thirdly The Spirit and excellency alwayes go together Can we finde such a one as this is a man in whom the Spirit of God is said Pharaoh concerning Joseph Gen. 41. 38. Before we receive the Spirit of God there is no excellency in us we are but The spirit and excellency go together low and vile nothing of worth in our hearts they are wicked corrupt and dead in trespasses and sins and short of the glory of God nothing of worth in our thoughts All the imaginations of the thoughts of our hearts are only evil continually Nothing of worth in our affections they are set upon evil and set upon the world no love of God nor fear of God nor desire of God nor delight in God nothing of worth in our conversations they are unprofitable vile vain loose and dishonouring of God But when the Spirit of God come into us then comes an excellency into us and a true excellency into us The Spirit of God is stiled an excellent Spirit Dan. 6. 3. And they that enjoy the spirit are men of an excellent Spirit Prov. 17. 27. and to be more excellent than other men there is no way to attain unto it but by getting the Spirit and this I shall shew in particular all that have the Spirit they immediately enjoy 1. An excellent Nature They are made partakers of the Divine Nature Such enjoy an excellent nature An excellent Relation 2 Pet. 1. 4. They are changed into the glorious image of Christ 2 Cor. 3. 18. 2. An excellent Relation They are born again of the Spirit Joh. 3. 3. And are made the sons of God they receive the adoption of sons Gal. 4 5. And by the Spirit given unto them cry Abba Father ver 6. 3. Excellent Ornaments Ezek. 16. 7. An excellent wisdom which excelleth folly Excellent Ornaments as far as light excelleth darkness Eccless 2. 13. An excellent knowledge even the excellency of the knowledge of Christ Jesus our Lord Phil. 3. 8. An excellent faith which is precious and more precious than gold An excellent love even the love of Jesus Christ in sincerity An excellent joy which is unspeakable and glorious An excellent hope which makes not ashamed which is as an anchor of the soul both sure and stedfast Heb. 6. 19 4. Excellent Priviledges To come with boldness to the throne of grace to have Excellent Priviledges the golden Scepter still held out unto them to lay claim to all the purchases of Christ and to challenge their right in him to make use of and apply any promise of God respecting any condition of their souls or bodies to appeal from themselves to Christ and from the sentence and severity of the Law unto the mercy and salvation of God in the Gospel In a word they that have the Spirit they are thereby made an eternal excellency Isa 60. 15. 5. Excellent conversation Holiness Uprightness Righteousness and unblameableness Excellent conversation The spirit and alsufficiency come together of life a life in Christ according to godliness Fourthly The Spirit and Alsufficiency comes together Whatsoever your condition may be whatsoever your exâ—â—â—ences may be whatsoever your troubles and sorrows may be whatsoever your wants may be whatsoever your works and services may be if you had but the Spirit you had enough for all his presence and efficacy can supply you with all 1. Are you weak he can strengthen you 2. Are you ignorant he can teach you 3. Are you doubtful he can counsel and guide you 4. Are you fallen he can raise you 5. Are you tempted he can succour you and make you to persist and conquer 6. Are you brought low in wants he can make you to live by Faith 7. Are you filled with sorrow he can fill you with comfort 8. Are you in darkness and can see no light he can open your eyes to see the salvation of God 9. Are fears upon you he can satifie and quiet you 10. Is dulness on you he can quicken and enlarge you 11. Are you doubtful of Gods love and mercy he can shed abroad the love of God in your hearts and make mercy turn unto you 12. Are you to 〈◊〉 to suffer to live â—nd dye he can enable you for every good work and in your sufferings be a spirit of glory unto you while you live he can make you to live unto the Lord and when you come to dye he can make you to dye unto the Lord O who would not who should not wrestle with God for this Spirit without whom no Christ no life no peace no joy no faith no help no hope and with whom comes Christ and Mercy and Excellency and Heâ—p and all Spiritual tasts Earnests Sealings Rejoycings and Glory 2ly The Means to get the Spirit Means to get the spirit Lay down prejudices against the spirit First If you would get the Spirit of God you must then lay down all prejudices against the Spirit As men have prejudices against Christ which hinder them from the receiving of Christ so men have prejudices against the Spirit of Christ which do hinder aâ—d withdraw them from desiring of the â—pirit There are four Prejudices especially and Exceptions in this case viz. 1. The humbling work of the Spirit Prejudices against the spirit 2. The mortifâ—ing work of the Spirit 3. The sanctifying work of the Spirit 4. The deâ—isions that befall men for the Spirits sake Object We would be content to have the Spirit but that he will shew us our sins and trouble and humble us for our sins Sol. I answer First Of a truth he will do so for he is a Spirit of Conviction and a spirit of The first prejudice taken away bondage to fear Secondly Nevertheless this should not take off our hearts from desiring the presence of the spirit For 1. The troubles from the Spirit are good troubles Of necessity we must be Troubles from the spirit are good troubles troubled for our sins either in this life or in hell the troubles for sins in hell are unsufferable and remediless but the troubles of this life for our sins especially when they come from the Spirit they are good they are penitential troubles and tend only to stir in us a loathing of our sins and a separation from our sins which have been so dispâ—easing and injurious to God and have
comforts from God 23. 11. And the night following the Lord stood by him and said Be of good cheer Paul c. Psal 94. 19. In the multitude of my thoughts within me thy comforts delight my soul Ver. 18. When I said my foot slippeth thy mercy O Lord held me up Seventhly You cannot serve a better Master than your God therefore continue stedfast walking in his statutes and doing of his woâ—k Mich. 7. 18. We cannot serve a better Master than God Four Masters Who is a God like unto thee that pardoneth iniquity c. Hose 2. 7. I will return to my first husband for then it was better with me than now There are four Masters and of necessity we must serve one of them 1. Satan 2ly The world 3ly Our sinâ—ul lusts And 4ly God himself Are you not ashamed to compare these Masters unto God and their service unto his God is the best Master 1. For authority 2ly For dignity 3ly For liberty 4ly For the service God is the best Master and why commanded 5ly For privilâ—dges 6ly For present benefit 7ly For future reward Other Masters are base and cruel and their service is bondage and their pay is destruction but God is a gracious Master and helpful and beneficial and blessed and therefore c. Eighthly Although you do many times halt and are drawn aside and go astray yet your God whom you serve will be merciful unto you he will God will pardon our weaknesses not forsake you nor cast you off but will recover and pardon you There are three unspeakable mercies which the Lord shews unto all his people in Covenant Three mercies which the Lord shews his people in Covenant He pardons all their old sins He looks after them when they wander 1. One is that he pardons all their old sins in which they walked before they came into Covenant with him he blots them all out and will never remember them any more casts them all into the depth of the Sea 2. A second is that he will look after them and seek and find them and bring them home again when they lose themselves by sinning and wander from him Psal 119. 176. I have gone astray like a lost sheep seek thy servant And did not the Lord indeed seek and find David when he exceedingly strayed in the maâ—ter of Vriah he sends Nathan after him with such a message as convinced and humbled and turned him again and so when Peter went astray Christ lookt back upon him he did not leave him but toucht his heart and turned him as he in Luke 15. 4. that had an hundred sheep when he had lost one of them he went after that which was lost untill he found it Thus is it with the Lord if any of his servants should lose themselves yet the Lord will not lose him he will not cast him him off The Lord saith Samuel will not forsake his people for his great Name sake 1 Sam. 12. 22. but will send after him such a message by his Word or by afflictions or by conscience or by his own Spirit that he shall come back again Hose 2. 6. I will hedge up thy way with thorns c. Ver. 7. Then shall she say I will go and return to my first husband c. 3. A third is that he will accept of them again into love and favour Hose 14. 4. I will heal their back-slidings I will love them freely for mâ—ne anger is God will accept of them turned away from him Jet 31. 19. Surely after that I was turned I repeated c. Ver. 20. Is Ephraim my dear son is he a pleasant child for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. 9. A ninth Encouragement for you is this the Lord in whose wayes you walk God stands by us to strengthen us in his wayes doth stand by you to strengthen you his eyes are upon you for good he doth behold all your works and labours and pains and is sensible of all your injuries and sufferings and troubles 1 Pet. 3. 12. The eyes of the Lord are over the righteous and his ears are open to their prayers Ver. 13. Who is he that will harm you if you be followers of that which is good 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of temptations Rev. 2. 9. I know thy works and tribulation and poverty but thou art rich and I know the blasphemy of them which say they are Jews and are not Ver. 10. Fear none of those things which thou shalt suffer c. 2 Cor. 4. 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 10. Lastly Your time of walking and working is almost at an end your day Our time of working is almost at an end is ending and it is but a little time more and then he that shall come will come your life is near expiring and your reward is hastning Rev. 22. 11. He that is righteous let him be righteous still and he that is holy let him be holy still Ver. 12. And behold I come quickly and my reward is with me to give to every man according as his work shall be SECT IV. 3. Use THe last Use from this That the people of God are to walk in his statutes and to hold on in that course all their dayes shall be of perswasion unto us all in general unto three things 1. To repent of and to forsake our sinful walkings 2. To approve of and to like of this walking in Gods statutes 3. To yield up your hearts to God and to make some essayes of walking in Gods wayes First To repent of and to forsake all our former sinful walkings It is high Three things we are exhorted to Repent of our former miswalking Arguments to perswade us hereto Such shall have mercy time to awake out of sleep Rom. 13. 11. The time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of wine revellings banquettings and abominable idolatries 1 Pet. 4. 3. I will present four Arguments to perswade you to harken unto this counsel 1. You may have mercy if you do so Isa 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly paâ—don So Ezek. 18. 21. If the wicked will turn from all his sins which he hath committed and keep all my statutes c. Ver. 22. all his transgressions which he hath committed they shall not be mentioned unto him in his righteousness which he hath done he shall live 2. You will certainly perish if you do not so Prov. 1. 29. For they hated knowledge
them both 6. In the forme of inscription as in that the Law of works was written in the heart of Adam so in this the Law of grace is written in the heart of every one confederated 7. In the unchangeablenesse both of the one and of the other both of them are immutable Although that Covenant of works as it is a Covenant for life ceaseth unto believers yet it stands in force upon and against all unbelievers I say notwithstanding all these general concordancies correspondencies and agreements between them they do yet differ in nine particulars which I Nine things in which they differ shall the rather mention that you may understand the infinite goodnesse of God in making this Covenant of grace and his infinite mercy in it and your own happinesse by it if any of you be brought into the Covenant And also to affect your hearts that you may press the more after a personal interest therein Thus then the Covenant of works and of grace do differ 1. In their special end The end which God aimed at in the Covenant of works was the declaration and magnifying of his justice and his end in making In their special end the Covenant of grace is the declaration and magnifying of his mercy In the Covenant of works it is Do this and live if you sinne you dye for it Here is no place for Repentance no place for mercy In the Covenant of works when Adam had sinned there was no commission of enquiry whether he repented or not of what he had done the enquiry was only of the fact What hast thou done Hast thou eaten of the tree whereof I said unto thee Thou shalt not eat and being found guilty death and curse are pronounced against him Gen. 3. 11 19. Thus it is in the Covenant of works The soul that sinnes shall die 〈◊〉 18. 4. In this God reveals his wrath from heaven against all unrighteousnesse and ungodlinesse of men Rom. 1. 18. And thus he makes his power and justice known in that Covenant But in the Covenant of grace his intention and purpose is to glorifie his mercy to proclaim his glory The Lord The Lord merciful and gracious long-suffering and abundant in goodness and truth forgiving iniquity transgression and sinne Exod. 34. 6 7. This is the Covenant that I will make with the house of Israel after those dayes c. I will be merciful to their unrighteousness and their sins and iniquities I will remember no more Heb. 8. 10 12. In this Covenant there is place for repentance and mercy for the penitent Repent that your sinnes may be blotted out Acts 3. 19. He that forsakes his sins shall have mercy Prov. 28. 13. So that as to the Covenant of works you must be altogether perfect and alwayes so if you sinne at all you are cast and condemned But as to the Covenant of grace the sinner being penitent is received to mercy and spared This is one great difference betwixt the Covenant of Works and of Grace 2. In the condition of man with whom God doth Covenant The Covenant In the condition of man with whom God doth Covenant of works was made with man as perfect upright innocent and then sinlesse and therefore it is called by some Pactum Amicitiae a Covenant of friendship because before the fall there was nothing of variance or enmity betwixt God and man that estate was an estate of love and kindnesse and friendship God was Adams friend and Adam was a friend to God they agreed together and conversed as loving friends But the Covenant of grace was made with man as breaking friendship as fallen off by sinne as under the estate of emnity when his sinnes had separated betwixt him and his God and therefore this Covenant is called Pactum Reconciliationis a Covenant of Reconciliation an agreement made betwixt parties who had fallen out The Lord was pleased to look after man again and to take pity on him and to propose new Articles of life unto him 3. In their foundations The Covenant of works as to our part was founded In their foundations upon the strength of that righteous nature which God gave unto Adam and in him unto us so that his standing was upon his own bottome upon the sufficiency of his own power and will with which he was created But the foundation of the Covenant of grace is Jesus Christ not our own strength but the strength of Christ who is the Rock the Corner-stone the foundation-stone upon which you are built And this is one reason why Adam fell and lost that life promised in the Covenant of works and why such as are brought into the Covenant of grace fall not so as to lose that blessed life promised unto them Adam had more inherent strength of grace than we have he at his first creation was without all sinne yet he being left to the strength of his own will willingly brake with God willingly transgressed and lost all But we though weaker in our selves than he yet being brought into this Covenant of grace though we meet with as great temptations as he yet fall not as he did because the foundation of our strength is greater than his Jesus Christ holds us in his own hands Joh. 10. 28. And we are kept by the power of God through faith unto salvation 1 Pet. 1. 5. 4. The Covenant of works was made without a Mediatour There was no The one made without a Mediatour dayes-man betwixt God and man none to stand between them There was none and needed none because there was no difference then betwixt God and man Man was then righteous perfectly righteous A Mediatour is a third person betwixt two different parties to make up the breach which ariseth betwixt them but when the Covenant of works was made betwixt God and man all was righteousnesse and therefore all was peace there was no use of a Mediatour to bring them into peace and set them at one who were hitherto in perfect love and union But in the Covenant of grace there is a Mediatour The other with a Mediatour Jesus the Mediatour of the new Covenant Heb. 12. 24. Man being fallen there is now a necessity of a Mediatour to satisfie Gods Justice to destroy enmity to make peace to bring us neare to God again and to gain us confidence and acceptance with God The Covenant of grace could not have been drawn up without a Mediatour God would never have treated with sinners but by a Mediatour who should satisfie him for the wrong and injury done unto him and who should set mercy as it were at liberty to showr and fall down on sinful man and who should undertake to see all Articles performed Objection It may be objected that the Law given at Mount Sinai was a Covenant of works and yet that was delivered by the hand of a Mediatour Gal. 3. 19. Sol. I shall say no more to this at present but that the
1 John 2. 1 2. 7. The Covenant of works if we could attain unto it would now be matter The one would be matter of glorying in our selves of glorying in our selves If Abraham were justified by works he hath whereof to glory Rom. 4. 2. The elder brother who represented these work-men how did he boast himself These many years did I serve thee neither transgressed I at any time thy Commandment c. Luke 15. 29. I am not as other men said that proud Pharisee you might have challenged life by a debt by the Covenant of works To him that worketh is the Reward not reckoned of grace but of debt Rom. 4. 4. You might have earned happinesse if I may so speak at your fingers ends and might have demanded your wages after you had done your work But the Covenant of grace cuts off all boasting and glorying The other cuts off all boasting in our selves Where is boasting then it is excluded by what Law of works nay but by the Law of faith Rom. 3. 27. And Jesus Christ is made unto us of God Wisdome Righteousnesse Sanctification and Redemption That according as it is written he that glorieth might glory in the Lord 1 Cor. 1. 30 31. You cannot glory in your wisdome for that you have from Christ nor in your sanctification for that you have from Christ c. you have all from Christ therefore all your glorying must be in Christ There is a twofold glorying one in the Testimony of conscience this you may have who are under the Covenant of grace 2 Cor. 1. 12. Another is A twofold glorying in the confidence of our own works This the Covenant of grace doth utterly exclude God forbid that I should glory save in the crosse of our Lord Jesus Christ Gal. 6. 14. All is of grace by the Covenant of grace all is given and freely given Christ is given and grace is given and mercy is given and life is given and salvation is given and therefore all boasting and glorying in our selves is excluded by the Covenant of grace 8. They differ thus The Covenant of works breeds terrours and fear and The one breeds fear and terror despair If a man expect life by it his heart must sink within him considering how short he is of that righteousnesse therein required for life as also that abundance of unrighteousnesse in himself exposing him to wrath from a just God But the Covenant of grace is a ministration of life and peace and joy and The other is a ministration of life boldnesse you have here a sure refuge to fly unto a sure Rock to stand upon and a sure Anchor to trust unto 9. There are many other differences between them as the impossibility of Other differences summed up life by the one as the case now stands and the certainty of life by the other and the diversity of life promised in the one from that in the other and a difference in respect of the seals for the one and for the other And a difference in respect of extent The Covenant of works was with all men but this with believers only And a difference in respect of Appeals though you may appeal from the Covenant of works to the Covenant of grace yet there is no appeal from the Covenant of grace c. But I shall not stay any longer upon this first particular only by the way make some few Uses from the consideration of both these Covenants 1. Use In what a miserable condition are all unbelievers and impenitent persons who are strangers and forreiners to the Covenant of grace enemies to Christ and therefore utterly disinterested in the Covenant of grace Surely In what a miserable condition are all unbelievers mercy is not to be found in any other Covenant but in this In the Covenant of works you are condemned and accursed by reason of transgression your lives are forfeited you are under the curse cursed is every one c. Neither doth the Covenant of works mitigate or reverse or alter the sentence It admits of no mercy at all Mercy which is the only remedy against it is found only in the Covenant of grace There is the Throne of grace set up and there is the Mercy-seat to be found But unbelievers because they refuse Christ and impenitent sinners because they choose their sinnes exclude themselves from Christ and from this Covenant of grace and therefore they shall live and die accursed and condemned men 2. Vse See and admire the infinite goodnesse of God in making this Covenant Admire the goodness of God in making this Covenant of grace of grace not insisting on the other Covenant of works not holding us unto it to take us as it were out of the hand of justice and to put us into the hand of mercy not to sue the old bond but to make a new treaty that so he might pardon our former transgressions What infinite goodnesse was this Oh! this was exceeding pity and exceeding kindnesse and exceeding goodnesse to take off the yoke of bondage and to bring us into the bond of a new Covenant to set up a Mediatour to make another Covenant where we might yet find life mercy and peace not to deal with us in justice but in mercy not according to the desert of our doings but according to the riches of his grace in Christ 3. Use Here is singular support unto troubled consciences unto all who are Here is support for troubled consciences wounded with the sense of their sinnes and of their own inability to satisfie Gods justice and of their utter unworthinesse of mercy Indeed if you look into the Covenant of works in this condition there is no comfort for you no help for you no hope for you That Covenant speaks not one word of grace of mercy of peace of hope at all but if it sends you sinners it pronounceth you cursed Yet in this case if you look to the Covenant of grace there is hope and help The Covenant of grace looks not at the righteous but at sinners and it holds out a satisfaction made by Christ which could never be made by the sinner and as it hath mercy for sinners so it communicates that mercy freely unto every mourning broken-hearted penitent and believing sinner yea it doth not only comprehend mercy but every grace which makes us capable of mercy and that to be freely given by God to them that seek him 4. Use Take heed of resting upon your own works of seeking life and justification Rest not upon your works from them and for them this is to set up the Covenant of works and this is to seek life and justification in a way where it is impossible for a sinner to find it and you utterly overthrow the Covenant of grace by it The Covenant of works by which if you will be justified supposeth personal perfect and stedfast righteousnesse neither admits it of any
If a man put away his wife and she go from him and become another mans shall he return unto her again Surely if a woman commit adultery it is a meer act of favour if her husband accepts of her again We brake the Covenant of our God and therefore the Lord might have given us a bill of divorce for that transgression but instead thereof to offer termes of life and love oh this was this very mercy and this very grace 3. Nay more than this when we had thus sinned and injured God and Yet God gives us a better estate upon better termes forfeited all deserving nothing but rejection and curse then for God to draw a Covenant which continued a better estate for us and upon better termes for us what is mercy and what is grace if this be not SECT I. 3. THis Covenant of grace is such a compact wherein God promiseth That In this Covenant God promiseth to be our God and that we shall be his people It is a Covenant of promise he will be our God and that we shall be his people Here are three things observable 1. That this Covenant is a Covenant of promise altogether of promise God therein promiseth all that doth concern himself or us There are many things in it which do concern himself and many things which do concern us and they are all of them under promise The rewards if I may so call them on his part of life and mercy and grace and salvation they are all promised and the services qualities duties on our part in reference unto him as our God are also promised by him What he will performe and what we are to performe although they be different things yet in this Covenant both of them are promised He promiseth to love us and he promiseth that we shall love him He promiseth that he will forgive our sinnes and he promiseth that we shall repent of our sinnes He promiseth that he will help us and he promiseth that we shall walk in his Satutes He promiseth that he will save us and he promiseth that we shall believe to the saving of our souls In the other Covenant of works there God promiseth life and man promiseth obedience God was to perform his part and man was to perform his part and mans performance depended upon his own strength But in this Covenant God promiseth all and he undertakes all He undertakes to give all that he promiseth and promiseth to give all that he requireth I will give a new heart I will cause you to passe into the band of the Covenant I will cause you to know me to trust in my Name to love me to feate me to walk in my Statutes and to do them He will subdue our iniquities c. 2. In this Covenant he promiseth that he will be our God I will establish He promiseth to be our God my Covenant betwixt me and thee and thy seed after thee to be God unto thee and to thy seed after thee Gen. 17. 7. This is the Covenant that I will make with the house of Israel c. I will be their God c. Jer. 31. 33. And I will be their God 〈◊〉 11. 20. They shall say The Lord is my God Zachariah 13. 9. This one thing which God promiseth I will be your God it is as one Paraeus in Gen. 17. rightly speaks Anima foederis the very soul of all the Covenant It is summa Foederis the excellency the very quintessence of it It is farre more than that I will pardon you than that I will help you I will blesse you or that I will save you As Christ spake concerning that command of loving the Lord with all thy heart this is the great Commandment So may we say of this part of the Covenant of this promise I will be your God it is the great part of the Covenant it is the great promise of the Covenant of grace Indeed it is the summe of all All is contained in it and therefore David said Happy is that people whose God is the Lord Psal 144. 15. Quest But some may demand What great matter is comprehended in this What is comprehended under it when God saith in the Covenant I will be your God I will be a God to you Is he not the God of the whole world Is he not a God to all the people of the earth Sol. I answer That he is so he is the God of the whole earth and there is no God besides him He is a God to all the creatures in respect of their production they were all made and formed by him they are the work of his hands And in respect of preservation In him we live and move and have our being Act. 17. 28. There is a Relation betwixt him and all creatures But this is inconsiderable in comparison of this Covenant-relation unto his people wherein he saith I will be a God to you or your God This relation is of all other the highest and nearest as when a man promiseth unto a woman I will be a husband unto you this takes in love and nearnesse and care and maintenance There are four things comprehended in this Four things comprehended in it Reconciliatiō 1. Reconciliation unto you I will be your God i. e. I will be reconciled to you I will never be an enemy to you All enmity betwixt you and me is at an end I accept of you into a state of love my love is towards you you have found grace in my sight I will marry you unto my self in loving kindnesses my love shall rest upon you 2. Donation of himself I will be your God i. e. I will bestow my self upon Donation of himself you you shall have a propriety in me I am God even thy God Psal 50. 7. This God is our God Psal 48. 14. He gives himself as it were into your possession into your hands As when the Indenture is drawn and sealed the land falls into your pocket and therefore whensoever you find him covenanting you find him as it were giving away himself granting a right unto himself and a possession and enjoyment of himself After the Lord had made a Covenant with Abraham he thereupon stiles himself the God of Abraham and so the God of Isaac and of Jacob and of Israel and thus making a Covenant with all the faithful he thereupon is theirs their God and their Father They have as much right unto him and propriety in him as the wife in and to the husband who becomes hers by a Covenant of Marriage My Beloved is mine and I am his This is a wonderful truth that God in the Covenant of grace gives himself Consider God 1. Either Essentially in his eternal self-sufficient holy blessed infinite glorious Being and Attributes as thus considered he is yours makes all over unto you really 2. Or Personally as a Father He is your Father John 20. 17. I am a Father to
God is al-sufficiency and this is engaged Gen. 17. 1. i. e. I am an infinitely perfectâ—fulness to my self and of my self I am absolutely enough and need or want nothing and I will be enough I will be a fulness to you you shall not need any other but my self to supply you with any good which you shall want or to secure you from any evil which you fear This is al-sufficiency To be enough and to be without any want and to be enough to us and to fill up all our wants and this al-sufficiency God doth â—ngage himself to be unto every one with whom he is a God in Covenant Gen. 15. 1. Fear not Abraham I am thy shield and thy exceeding great reward What is that It is as much as if he had said I am thy al-sufficiency and will see unto thee that thou shalt have enough thou shalt not want any thing Psal 23. 1. The Lord is my shepherd I shall not want Psal 34. 9. There is no want to them that fear him Psal 84. 11. The Lord God is a Sun and shield The Lord will give grace and glory no good thing will he with-hold from them that walk uprightly Now this is the comfort belonging to you That your God is al-sufficiency and he is your al-sufficiency all that you have comes from him and all that you want shall be supplyed by him and he hath enough of his own fully to help you in any condition and at any time and he alone is enough unto you Consider any want whatsoever whether spiritual or temporal whether inward or outward your God will be an al-sufficiency to you Do you want grace do you want peace in conscience do you want the joy of the holy Ghost do you want strength against corruptions or against temptations God is sufficient for them all He can and will give more grace Jam. 4. 6. He can and will speak peace unto his people Psal 85. 8. He can and will give you fulnesse of joy Psal 16. 11. Exceeding joy like that in harvest Isa 9. 3. and in Isa 12. 3. With joy shall ye draw waters out of the wells of salvation and he can and will be sufficiency against your corruptions Sinne shall not have dominion over you for you are under grace Rom. 6. 14. And against your temptations Mâ— grace is sufficient for thee and my strength is made perfect in weaknesse 2 Cor. 12. 9. And for any outward want My God saith Paul in Phil. 4. 19. shall supply all your need according to his riches in glory by Christ Jesus Bread shall be given him and his water shall be sure Isa 33. 16. The earth is the Lords and the fulnesse thereof If all the earth can help you you shall not want any good nay if the earth or meanes do faile God himself will not fail you but will create good and help and salvation for you 2. God is mercifulnesse The Lord the Lord God merciful c. Exod. 34. 6. The Lord your God is merciful 2 Chron. 30. 9. Turn unto the Lord your God God is mercifulnesse for he is gracious and merciful Joel 2. 13. Mercifulness or mercy doth especially denote two things in God 1. One is tender compassion and therefore the mercies of God are frequently Mercy denotes in God Tender compassion stiled his bowels Psal 25. 6. Remember O Lord thy tender mercies or thy bowels of mercies So Psal 51. 1. According to the multitude of thy bowels of mercies and so in the New Testament Through the bowels of the mercy of our God Luke 1. 78. It is remarkable that the same word in the Hebrew Chalde Syriack and Arabick which signifies bowels is used for mercy which notes two things 1. That the mercies of God to his are most inward tender affectionate compassions like the bowels of a father and of a mother to his dearest children being in misery 2. That not only the effects of mercy are the portion of Gods people but the very heart of God acts towards them and yearns over them when he shews mercy to them mercy comes from his very heart and bowels 2. Another is forgiveness of sinnes that essential propension in God to pardon sinne to pass by transgression to blot out iniquity and never to remember Forgivenesse of sins sinne any more This is the Attribute of God which is his great glory and his great delight and our only hope and life There is a depth in this mercy more than that in the Sea and a height in this mercy above all the thoughts of men and a bredth in this mercy it can pardon many sins great sinnes abundant sinnes and a length in this mercy it is everlasting and endures for ever This is the mercy or mercifulness of God! And to enjoy God in this Attribute as our merciful God as pitying as pardoning us as forgiving and forgetting all our sins and never remembring them any more O what a comfort what a settling what a joy and a rest is this Consider 1. It is the great care and the great desire almost of every man especially in distresses of conscience and times of sickness and death Be merciful unto me O Lord Lord be merciful unto me a sinner O that my sinnes were pardoned and how shall I get my sinnes pardoned He that doth not regard the holy doth yet prize and esteem very much the merciful God Every sinner doth like and long for mercy 2. All Controversie is at an end when mercy pardons sinne Now enmity is slain and wrath and curse go off for these follow sinne as unpardoned but if sin be pardoned all punishment is pardoned and God is reconciled and your souls are graciously accepted and clasped with love and favour 3. When mercy pardons sinne then conscience is at rest The broken bones are at ease and rejoyce Psal 51. True peace follows full remission of sinnes and then joy comes into the heart Be of good comfort thy sinnes are forgiveâ— And then confidence of access unto God comes into the soul and then hope of salvation is raised in the soul Now mark what I say If God be your God then he is your merciful God And God is your merciful God Heb. 8. 10. This is his Covenant I will be to them a God and they shall be to me a people Ver. 12. I will be merciful to their unrighteousness and their sinnes will I remember no more Isa 40. 1. Comfort ye comfort ye my people saith your God Ver. 2. Speak ye comfortably to Hierusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned Jer. 33. 8. I will pardon all their iniquities whereby they have sinned and whereby they have transgressed against me Micah 7. 19. Thou wilt cast all their sinnes into the depth of the sea Ver. 20. Thou wilt performe the truth to Jacob and the mercy to Abraham Six comforts to those who have God their merciful God
Rom. 6. 14. Here you see expresly that there is a freedome from the dominion of sinne even upon this account that we are under the Covenant of grace Though you be not totally freed from the inhabitation of sinne for sinne doth dwell in us whiles we dwell on earth and though you be not totally freed from the rebellion of sinne for peccatum hostis est quamdiu est The flesh lusteâ—h against the spirit Gal. 5. 17. and there is a law in our members warring against the law of our minds Rom. 7. 23. yet you are totally freed from the dominion of sinne which consists in the effectual Rule Command and Sovereign strength of sinne and a free and full and willing subjection or obedience unto the Law and authority of sinne and verily this freedome or deliverance is a wonderful mercy and happinesse unto the people of God whither you consider 1. The great and utmost distance twixt you and God 2. The basenâ—sse of servitude in which every one lives over whom sinne hath dominion for of whom a man is overcome of the same he is brought in bondage 2 Pet. 2. 19. You were but very slaves to your lusts and to the devil whiles sinne did rule over you 3. The height of enmity As you were the basest of slaves so you were the worst of enemies living not only as aliens without God but as desperate enemies opposing and fighting against God 4. The superfluity of naughtinesse a full contrariety your whole hearts and your whole lives were nothing else but a constant dishonour unto God and contradiction to his Will and Glory 5. The certainty of destruction which would infallibly have attended you had not the mercy and grace of God rescued and delivered you I say certain destruction to your souls as there is a certain destruction to the life of our bodies if we fall into the sea and lie under it 6. The sweet and immediate communion 'twixt the deliverance from the dominion of sinne and admission to the Kingdome of Christ It is a translation from death to life The Apostle joins these together in Colos 5. 13. Who hath delivered us from the power of darknesse and hath translated us into the Kingdome of his dear Sonne 3. They have immunity or freedome from the damnation meritoriously depending upon the guilt of sinne As salvation depends upon the merits of Christ so From damnation for sinne doth damnation depend on the merit of sinne There is so much merit in sinne as to render us obnoxious not only to temporal destruction but also to eternal destruction for the wages of sinne is death even that death which stands in opposition to eternal life Rom. 6. 23. But from the effectual redundancy of this damnation upon your persons you are every one freed who are in Covenant with God For there is no condemnation to them that are in Christ Jesus Rom. 8. 1. And whosoever believeth in him shall not perish but have eternal life John 3. 15. And the ground of this your immunity from the damnation due unto you for your sinnes is the satisfaction which Christ hath made for your sinnes unto the justice of God and thereupon the obtaining of riches of mercy from your God who according to his Covenant with you blots out and forgives all your sinnes and never remembers them any more For this is a sure truth that remission of sinnes and actual damnation for sinnes are incompatible or inconsistent Now whether this be any cause of comfort that you and your sinnes are parted and that you and hell are for ever separated I leave it to any one of you to judge for mine own part I do look upon four things as very great mercies 1. That I am delivered from the power of sinne 2. That I enjoy the pardon of sinne 3. That I shall never be damned for sinne 4. That I shall be saved notwithstanding all my sinnes 4. They have immunity or freedome from justification by the Law from all legal From justification by the Law tryals for life Although you are not freed from the Law as it is a rule for life yet you are freed from the Law as it is a Covenant of life although you are not freed from the Law as it is the image of the good and holy will of God yet because you are under the Covenant of grace you are freed from the Law as it is a reason of salvation and justification The Covenant of grace takes you off from that Court and that Bar which pronounceth life upon your own good works and pronounceth death upon your own evil works Rom. 3. 28. We conclude that a man is justified by faith without the deeds of the Law Gal. 3. 11. No man is justified by the Law in the sight of God for the just shall live by faith As the Law calls for perfect and personal righteousnesse of our own so the Law will not justifie you it will not give life unto you unlesse it finds that righteousnesse in you you live not if you be not perfectly righteous absolution is pronounced upon your own perfect innocency and condemnation is pronounced upon any defect or breach And verily upon this account no man living can or shall be justified therefore here is comfort that being in Christ and in this Covenant of grace ye are justified from all things from which ye could not be justified by the Law of Moses See the Apostle Acts 13. 39. Your life doth not lie now in your own righteousnesse but in the righteousnesse of Christ nor doth it depend upon your own works but upon the obedience of Christ That expression of Luther is an excellent expression Christus solus me justificat contra mea mala opera sine operibus meis bonis Though my works have been very good yet not those but Christ doth justifie me and though my works have been very ill yet the righteousnesse of Christ can and will justifie me my evil works shall not damne me and my good works cannot acquit me it is Christ it is Christ and not the Law which justifies me 5. They have immunity or liberty from the rigour of the Law The Law in the rigour of it exacts of us a most absolute obedience a most exquisite and full obedience From the rigor of the Law it will not abate us the least grain or scruple if it be not every way adequate for matter and manner and measure your obedience will not passe nor will it be accepted according to the rigour of the Law Cursed is every one who doth not continue in every thing that is written to do it But when once you are under the Covenant of grace when once God is your God and you are his people neither you nor your services are judged by the exactnesse of your services but by the sincerity of your hearts Though much be wanting which the Law prescribes yet if that be present which your merciful God and Father
than your own lives yea and more than your own souls you should love your God sine omnibus super omnia without all and above all c. And verily there are most choice and most strong reasons for all this in the Covenant alone because he is your God for because he is your God therefore For 1. He loves you with an unutterable love the purest and highest love with a fatherly He loves you love with a faithful love with a tender love with an everlasting love The Schoolmen distinguish of amor gratuitus and of amor debitus our love is but of debt which we owe to God Gods love is a gracious gift unto us we love him but can adde nothing to him he loves us and his love makes us up for ever he begins in love oâ—ly from his love and we love when he sheds abroad his love into our hearts he loves and receives nothing from us we love and receive all from him 2. He blesseth you provides for you bestows all upon you enricheth you He blesseth you gives Christ and Mercy and Grace and Peace and Glory Who would not love a God who is Goodnesse it self and Love it self and Blessednesse it self who would not but love a God who is his God who delivers from hell who quickens from death who pardons all sins who cleanseth from all iniquity who makes us near unto himself who puts his Name upon us who speaks peace to our consciences who blesseth us with all blessings who guides and keeps and feeds us all our dayes who will give eternal life at last Walk in all manner of holinesse before your holy God In holinesse of dsposition 3. You who are the people of God you should walk in all manner of holinesse before your Holy and Omnipresent God There is an holinesse 1. Of Disposition which is the renewing of the heart by the Holy Ghost Lev. 11. 44. I am the Lord your God ye shall therefore sanctifie your selves and ye shall be holy for I am holy ver 45. I am the Lord that bringeth you up out of the Land of Egypt to be your God ye shall therefore be holy for I am holy Lev. 19. 2. Ye shall be holy for I the Lord your God am holy Of Conversation 2. Of Conversation 1 Pet. 1. 15. Be ye holy in all manner of Conversation 1 Thess 2. 10. Ye are witnesses and God also how holily and justly and unblameably we behaved our selves amongst you that believe Esay 35. 8. And an high-way shall be there and a way and it shall be called the way of holinesse Luke 1. 74. That he would grant unto us that we being delivered out of the hands of our enemies might serve him without fear ver 35. In holinesse and righteousnesse before him all the dayes of our life Which consists This holinesse of Conversation consists partly In a separation from all sinful wayes 1. In separation from all sinful and polluted wayes and courses of the world Come out from among them and separate your selves 2 Cor. 6. 17. Having these promises let us cleanse our selves from all filthinesse of flesh and spirit 2 Cor. 7. 1. Walk not as other Gentiles walk Ephes 4. 17. Have no fellowship with the unfruitful works of darknesse Ephes 5. 11. In exercising our selves in all holy duties In doing our civil works with holy hearts and to holy ends Reasons why such should walk in holinesse Holinesse suits with the end of the Covenant 2. In the exercising of our selves in all holy duties and works and that after an holy manner with godly fear and reverence 3. In the managing of the civil works and employments of our ordinary callings with spiritual and holy hearts and for spiritual and holy ends so that whither we deal with God or with men whither you deal in heavenly businesses or in earthly something of holinesse flows out and appears in them boâ—h Esay 23. 18. Her Merchandize shall be holinesse to the Lord. Now that the people of God who have him to be their God should be holy and should live very holy lives it may be thus demonstrated 1. If you consider the scope and end of the Covenant or of taking us into Covenant the end of the Covenant is to glorifie the riches of Gods mercy and grace for the praise of the glory of his grace and the end of taking us into Covenant is that we might glorifie God who is so rich in mercy and grace unto us See 1 Pet. 2. 9. upon either of these accounts his people must be holy and live holily for should they live profanely and unholily this would pollute the Name of their God and extreamely dishonour it Ezek. 36. 21 22. and cause his Name to be blasphemed Rom. 2. 24. It is the life of holinesse which makes his Name to be glorified openly amongst men as it is the life of faith which makes it to be glorified secretly in the heart Maâ—th 5. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven 2. You are taken into Covenant that there might be a near relation 'twixt Holinesse fits for communion with God you and your God and that there might be a delight ful communion between God and you but holinesse is necessary to both these you must be sanctified if you will be near unto him for unholinesse is the greatest distance from God who is holinesse it self neither will he have fellowship with you without holinesse because similitude is the foundation of communion there can be no fellowship 'twixt light and darkness nor 'twixt God and Belial 2 Cor. 6. 14. All your communions with God are in acts of holinesse as aâ—l his communions with you are by his holy Spirit 3. The people of God are made high above all Nations in praise and in name and in honour Deut. 26. 19. They are the excâ—llâ—nt on the earth Psal 16. 3. Holinesse is our praise and honour A precious people Jer. 15. 19. A peculiar treasure unto the Lord Exod. 19. 5. But then he addes in verse 6. And ye shall be unto me a Kingdome of Priests and an holy Nation Why How can you be above all other in praise and in name and in honour if your hearts and lives continued in the same inglorious condition and course of wickednesse and sinfulnesse with others Or how could you be said to be the excellent on earth if your hearts and lives were as base and common as the vilest on earth No certainly but it is holinesse which raiseth your natures and it is holinesse which raiseth your lives As God is said to be Glorious in Holinesse Exodus 15. 11. so his Church or people is said to be glorious when it is holy and without blame Ephes 5. 27. 4. You have certainty and Testimony from your holinesse that you are indeed Holinesse is the
accounts before God without a Mediatour to answer for you you alone must answer God for all your sins and for all your abominations Fourthly That God will magnifie the power of his wrath and justice upon you for despising of him and of his grace and of his mercy and of all his glory c. of all sinners you will fall under the heaviest condemnation 3. Unto such who fain would be the people of God but are afraid that God will never Such as would fain be in Covenant but fear God will not admit them Should consider It is possible for them to be the people of God admit of them into Covenant that he will never be a God unto them To these I have six things to present which I would desire them carefully to remember 1. Do not despaire though as yet you find not your selves to be the people of Gods Covenant it is possible for you to be his people And there are three grounds to keep you from despaire 1. One because God hath made them to be his people which were not his people which in time past were not a people but are now the people of God which had not obtained mercy but have now obtained mercy 1 Pet. 2. 10. 2. A second because God hath looked mercifully upon as grievous sinners as ye have been and hath brought them into the Covenant Ezek. 16. 6. When I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood Live yea I said unto thee when thou wast in thy blood Live verse 8. Now when I passed by thee and looked upon thee behold thy time was the time of love and I spread my skirt over thee and covered thy nakedness yea I sware unto thee and enâ—red into a Covenant with thee saith the Lord God and thou becamest mine 3. Because you have an expresse promise that God will make you to be his people which were not his people Hosea 2. 23. I will have mercy upon her that had not obtained mercy and I will say to them which were not my people Thou art my people and they shall say Thou art my God 2. Great sinners are not absolutely excluded from coming into this Covenant of Great sinners are not absolutely excluded grace O Sirs this Covenant is only for sinners and this Covenant contains an infinite Mediator and super-abundant riches of grace and mercy so that the Lord gets him a Name and a praise and an honour amongst all the Nations of the earth and God in this Covenant doth promise to pardon abundantly to forgive iniquity transgression and sinne to cleanse from all filthinesse and from all Idols and to pardon all iniquities whereby we have sinned and have transgressed against him Thou hast wearied me with thine iniquities and made me to serve with thy sinnes yet I even I am he that blotteth out thy transgressions for mine own sake and I will not remember thy sinnes Thou hast spoken and done evil things as thou couldest she is gone upon every high Mountain and under every green Tree and there hath played the harlot and I said after she had done all these things Turn thou unto me So that it is not the greatnesse of former sinnes which make you utterly uncapable of being received into this Covenant Though a mans sinnes have been high in their guilt and multiplyed in the practice and stretched out by many aggravating circumstances yet if now his soul doth mourn ovet them and lament if now he is willing to give a bill of Divorce unto them if he sees his former abominations and loaths them I dare assure him that God will take him into this Covenant the Covenant of grace and mercy is set open for him Come in saith God I will be merciful unto your Transgressions and I will receive you graciously your sinnes shall be mentioned no more 3. Though a sinner hath no deservingnesse in him no worthinesse at all yet he may be received into this Covenant of grace When a poor sinner hears of A sinner that hath no worthinesse at all may be taken into Covenant all that goodnesse which God is and which God will extend to such as will enter into Covenant with him and of all those mercies and blessings c. O saith he I shall never have this God and I shall never enjoy these blessings what am I but a very sinful creature worthy to be excluded and to be denyed but unworthy to enjoy such a God and to pâ—â—â—ake of such mercies sinnes I have enough for which God may loath me but worthinesse have I none to give me favour and acceptance in the eyes of God Sâ—l Let me give answer to remove this fear and this vexation out of the heart of the troubled and doubting sinner 1. A personal worthiness is not expected nor imposed by God for admission into A personal worthinesse is not expected for admission into this Covenant this Covenant he never said to any sinner If you be worthy of mercy then I will shew you mercy and if you be worthy to enjoy me then I will be your God Never did this come into the thoughts of God to make a new Covenant upon termes of worthinesse on our part nor in any one place of Scripture hath God let fall such a passage or such a heavy condition upon the sinner for then no sinner could ever have had any hope of coming into this Covenant sinfulnesse and unworthinesse being necessarily inseparable 2. A personal worthinesse is inconsistent with a Covenant of grace for a A personal worthinesse is inconsistent with the Covenant of grace Covenant of grace is a giving Covenant and it is a freely giving Covenant God loves you here freely and he here forgives you freely I will love them freely Hosea 14. 4. I am he that blotteth out thy sinnes for mine own sake Esay 43. 25. This were a strange thing indeed that God should make a Covenant of grace to relieve the sinner against the Covenant of works and yet should make our works the foundation and reason of his grace No saith the Apostle There is a remnant according to the election of grace And if by grace then it is no more of works otherwise grace is no more grace but if it be of works then it is no more grace otherwise works is no more works God admits not into this Covenant upon the reason and account of works nor doth he let out the good of this Covenant upon any such account this were not to advance his grace but to destory his grace 3. The acknowledging of our unworthinesse is more proper and answerable to The acknowledging of our unworthinesse is more proper to this Covenant than a pleading out worthinesse this Covenant than a pleading or a fancying of our worthiness I will go home to my Father and say Father I have sinned against heaven and against thee I am not
this Covenant both As to the composition of it composition of it and to the happinesse in and by it 1. This Covenant of grace is so modell'd and framed with as winning and alluring a way for sinners as possibly can be drawn out by the wisdome of a kinde and good God It is made with all advantages to the sinner so that if there be any loosing or damnifying it falls rather to God than to the sinner all the expressions of it are upon the account of Gods grace And it is made with such tender respects to poor sinners that all the active part to make them to be the people of God is undertaken by God himself he undertakes to make us to be his people to give himself to give Christ to give his Spirit to give a new heart to give the Spirit of prayer to give the Spirit of faith to give pardoning mercy to give all O how might all this if seriously and rightly meditated upon melt in our hearts to God and make us willing to take him for our God! 2. And as the Covenant of grace is framed to allure in the sinner so when the sinner is brought in it settles upon him the only true happinesse and all true happiness And as to out happinesse in and by it with certainty and to all eternity As soon as ever you take God to be your God and are become his people immediately is blessednesse settled upon you as your portion and as your portion for ever Psal 34. 12. Blessed is the Nation whose God is the Lord and the people whom he hath chosen for his own inheritance Psal 144. Happy is the people whose God is the Lord CHAP. V. Isaiah 55. 3. And I will make an everlasting Covenant with you even the sure mercies of David I Have discoursed of the Covenant of grace as it stands in opposition to the Covenant of works and likewise of the vital nature of it the very marrow and summe of it in those expressions I will be to you a God and you shall be to me a people I am now in the third place to open unto you this Covenant in the adjuncts or properties of it which do as it were blazon and ennamel this Covenant or set it out in beautiful colours to the eyes of us poor and distressed sinners as God appeared unto Moses in his glory when he made himself known unto him in his gracious Attributes so this Covenant appears in The adjuncts or properties of the Covenant wonderful glory when it is opened in the admirable adjuncts or properties of it There are twelve adjuncts given unto this Covenant 1. It is a new Covenant 2. It is a plentiful or perfect Covenant 3. It is a bountiful and giving Covenant 4. It is a free or gracious Covenant 5. It is a well-ordered Covenant 6. It is a pure or holy Covenant 7. It is a sure or stedfast Covenant 8. It is the last Covenant 9. It is an everlasting Covenant 10. It is the best Covenant 11. It is a clear and open and plain Covenant 12. It is the only Covenant SECT I. 1. THis Covenant is a New Covenant I will make a new Covenant with It is a new Covenant the house of Israel and with the house of Judah Jet 31. 31. Behold the dayes come saith the Lord when I will make a New Covenant with the house of Israel and with the house of Judah Heb. 8. 8. In Scripture the word New is diversly taken 1. Sometimes that is stiled New which succeeds another in Exod. 1. 8. there The several exceptions of the word New in Scripture It succeeds another Covenant arose a New King in Acts 7. 18. this New King is called another King In this respect this Covenant is a New Covenant it succeeds another Covenant a former Covenanâ— it follows the Covenant of works Quest. It may be argued Why the Covenant of works should be first and the Covenant of grace next Sol. We may be satisfied concerning this order First from the pleasure of The reason of the order of the two Covenants God that he would have it thus Secondly from the wisdome of God who by this order glorifies his justice in the one and his mercy in the other Thirdly From the capacity of man who being at the first created righteous was thereby fitted for a Covenant of works and his created condition was unmeet for a Covenant of grace but being fallen his sinful condition became fit and meet for a Covenant of grace and utterly unfit for a Covenant of works 2. Sometimes that is stiled New which is wonderful unusual the like not It is a wonderful Covenant heard of before The Lord hath created a new thing in the earth a woman shall compass a man Jer. 31. 22. That a Virgin should conceive and bring forth a man-childe this was a new thing it was wonderful indeed so Isa 43. 19. Behold I will do a New thing I will even make a way in the Wildernesse and Rivers in the Desart this was a new work that is wonderful and unusual In this respect also is the Covenant of grace stiled New that is it is a wonderful Covenant how wonderful is it that the Lord who was so exceedingly dishonoured and injured and provoked by sinners should yet so infinitely condescend to sinners as to treat afresh with them and to offer life unto them upon better and surer terms than before and should promise such exceeding mercies and give such a gracious Redeemer and Mediator There are foure things wherein and for which God will be eternally admired 1. In making this Covenant of grace 2. In giving his only Son for a Saviour 3. In bringing any sinner to Christ and into the Covenant 4. In the glorifying of them that believe 3. Sometimes that is stiled New which is excellent and very necessary John It is an excellent Covenant 13. 34. A New Commandment I give unto you that ye love one another this Commandment is a new Commandment that is it is a rare an excellent a necessary Commandment so Revel 2. 17. To him that overcomes I will give a New name that is an excellent name to be one of the sonnes of God which is called a dignity an excellent priviledge John 1. 12. In this respect also is the Covenant of grace stiled New it is an excellent Covenant and very If it be considered necessary It is excellent consider it either comparatively no Covenant like unto this Comparatively that Covenant of works falls exceeding short of it and that Covenant with nature for the preservation of common life is not to be compared with it Or absolutely in it self it is all of excellencies an excellent love an excellent Absolutely Christ the most excellent mercies and the onely excellent happinesse Or respectively unto us our hopes our helps our comforts our life our Respectively eternal life lies in this Covenant all
the good which we do enjoy or can enjoy or shall ever enjoy all our springs are in it 4. Sometimes that is stiled New which is diverse from what it was before It is diverse from the Covenant of works and from it self 2 Cor. 5. 17. If any man be in Christ he is a new creature that is he is not such a creature as he was before he is renewed he is changed into the image of the glory of the Lord 2 Cor. 3. 18. In this respect also is the Covenant stiled New not only because it is diverse from the Covenant of works in the foundation and condition and qualifications of the persons in Covenant but also because it is diverse from it self in respect of the administration of it after that Christ was manifested in the flesh and died and rose again from the different administration it is called Old and New Now it appears with open face without any vaile of legal Shadows and Ceremonies at all God was in Christ reconciling the world unto himself and God so loved the world that he gave his onely begotten Sonne and whosoever believes in him shall not perish but have everlasting life It is now like a new Lease fairely written over with a new hand and new seals and new witnesses Though this Covenant be the same for substance in Abrahams and Moses time yet upon the coming of Christ it is new for the manner of administration it hath not those seals of Circumcision and the Passeover nor Sacrifices nor Ceremonies nor Types and Legal Figures which formerly it had it hath now the Mediator himself to deliver it and his new seals of Baptisme and the Supper and is established after a new manner even by the blood of Christ and hath many new institutions and adjuncts c. This is the Covenant which God makes with us even a New Covenant a Covenant of life upon new termes a Covenant which hath a new foundation a Covenant which hath new promises a Covenant which hath a new original and spring a Covenant which hath a new way of claime and title a Covenant which gives new hopes and a Covenant which hath new seals and confirmations Vse 1 Surely there is infinite reason for us poor and miserable sinners to bless the Lord even for this that he hath made all things New and especially for making a new Blesse God for this New Covenant Covenant had the Lord utterly left us when we left him had he held us to that first Covenant of works and proceeded against us for the breach of that Covenant we had every one of us for ever been condemned and lost but he was pleased to make a new Covenant with us where mercy is to be found for sinners and a Redeemer for transgressors and a Mediator 'twixt himself and us and our lives may yet be found in his grace and love and Christ and all this springing from his own grace and love What should oblige our hearts and raise our thankfulnesse if this doth not 2. Then there is no reason for distressed sinners to sink and despair although they have been Covenant-breakers and are never able to recompense God nor There is no reason for sinners to despair to raise up themselves for this new Covenant is made for the refuge and support of such sinners And herein God reveals himself to be a God forgiving iniquity transgression and sinne and to receive satisfaction for a sinner though not from the sinner I say for a sinner by a Mediator who hath likewise purchased reconciliation and favour and mercy and salvation for us 3. Not to refuse this Covenant this new Covenant for as it is said of Christ Refuse not this Covenant That there is no other Name given to us by which we must be saved Acts 4. 12. so there is no Covenant but this new Covenant which can relieve and save a sinner as it was with men in the time of the Deluge and the Ark all that got into the Ark were saved and all who entred not into the Ark were lost so all who get into this new Covenant they live and are saved and all who enter not into this New Covenant shall dye in their sinnes and perish SECT II. 2. A Second propriety of the Covenant is this it is a very perfect plentiful It is a perfect and plentiful Covenant and rich Covenant And this will appear weâ—her you will consider 1. The Author of this Covenant 2. Or the Mediator of this Covenant 3. Or the Covenant it self It appears by The Author of this Covenant 1. The Author of this Covenant who therein sets out all his gracious fulness here you shall finde him full of love and therefore the Apostle calls his love a great love Ephes 2. 4. and an exalted love God commendeth his love towards us in that whiles we were yet sinners Christ dyed for us Rom. 5. 8. And Saint John calls it a wonderful love Behold what manner of love the Father haâ—h bestowed upon us that we should be called the sonnes of God! 1 John 3. 1. Nay Christ himself calls it an unexpressible love God so loved the world that he gave his only begotten Sonne c. John 3. 16. And the Apostle repeats the love of God as the character and pattern of all love Herein is love not that we loved God but that he loved us and sent his Sonne to be the propitiation for us In mercy in relation to this Covenant he is said to be rich in mercy Ephes 2. 4. God who is rich in mercy nay to have riches of mercy Ephes 3. 16. According to the riches â—f his glory nay to shew the exceeding riches of his grace in his kindnesse towards us through Christ Jesus Ephes 2. 7. nay to be exceeding abundant 1 Tim. 1. 14. The grace of our Lord was exceeding abundant abundant mercy 1 Pet. 1. 3. Blessed be the God and Father of our Lord Jesus Christ who according to his abundant mercy hath begotten us again to a lively hope where sinne abounded grace did much more abound Rom. 5. 20. Sinne doth exceedingly abound by way of extension and by way of intension in practice in degrees and in deserts but the mercy or grace of God it doth over-abound it is more than enough for the pardoning of the greatest sinners yea of all the sinnes of all his people his mercy is like himself infinite and unsearchable And therefore the Church cryes out Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage c. In goodnesse not only full of an essential goodnesse which is his own eternal and infinite perfection but also full of a Covenant goodnesse O how great is thy goodnesse which thou hast laid up for them that trust in thee before the sonnes of men Psal 31. 19. He is great in goodnesse Nehem. 9. 35. He is abundant in goodnesse Exod.
them out upon such and such conditions and herefore not freely Sol. I answer 1. Every kind of condition is not opposite to grace as I shall shortly demonstrate unto you 2. Whatsoever condition he makes with his people for the enjoyment of any good he doth freely give and work that condition in them 3. No condition on our part hath any reason of merit in it which is the thing opposite to grace but it is only a means by which we come certainly to enjoy that which God is pleased graciously to give In this respect we are said to be justified by faith and to be saved by faith and yet we are also justified by grace and saved by grace Faith you see is put in as a condition and yet it excludes not grace Nay because by faith therefore by grace for our faith and Gods grace can well agree though Gods grace and mans deserts can never agree Now le ts make a little Use of all this Vse 1 Is the Covenant which God makes with us a gracious Covenant O what cause have we poor and unworthy sinners to blesse God for all this O Beloved Blesse God for this it is grace which is the life of this Covenant and which is life to our souls it is not all the love that is promised in the Covenant it is not all the mercy that is promised in the Covenant it is not all the holinesse that is promised in the Covenant it is not all the comforts and joyes and peace and blessings which are promised in the Covenant it is not that eternal life and glorious salvation promised in the Covenant it is not Jesus Christ and all the purchases of Christ drawn into this Covenant none of these nor all these would be any hope or any encouragement or any life at all unto us were the graciousnesse of the Covenant left out If the Lord should say unto us Here is the sweetest love that ever sinner tasted of but you must deserve it alas then I cannot expect it Here is the precious Christ the Authour of salvation but you must deserve him alas then I shall never enjoy him here is pardoning mercy to forgive all your sinnes but you must deserve it O then I shall never partake of it As he said Tolle meum tolle Deum so say I Tolle gratiam tolle omnia take away grace and take away all then take away Christ and take away God and take away mercy and take away heaven and take away hope and take away all the sinner is utterly lost upon any account but that of grace only it is this graciousnesse which makes him capable and makes him hopeful here is a loving God and he will love you freely here is a merciful God and he will pardon you freely here is a converting God and he will receive you graciously here is a good God and he will blesse you graciously c. Now the sinner begins to have hope and begins to hearken If there be a Covenant of grace why should I despaire If it be altogether gracious if it be raised by grace and published by grace and admits and receives by grace and le ts out all by grace there is yet hope that I may escape perishing that I may be delivered that I may find mercy and favour grace looks for no worthinesse and grace passeth by all unworthinesse and grace may look on and pity and help the greatest of sinners blessed be God who hath sweetened all his mercies and all his undertakings and all his blessings and all his givings with freenesse and graciousnesse 2. Is the Covenant which God makes with with us a free and gracious Covenant then stand out no longer be aliens to God no longer be strangers to his Thâ—n stand out no longer Covenant no longer grace makes your way clear and open it beats down all the mountains that did stand in your way It is said of Abraham that against hope he believed in hope so against all the unhopefulnesse from your selves you should believe from the hopefulnesse in the Covenant of grace yea and above hope believe in hope when you consider the greatnesse of the blessings in the Covenant they seem to be above hope but when you consider the graciousnesse in the bestowing of them they are now under hope Ho all you that hear me this day hearken unto me The graciousnesse of the Covenant will prove unto you either your sweetest salvation or else your heaviest condemnation if it doth not prove a strong encouragement to bring you into the Covenant it will certainly prove the heaviest and bitterest aggravation upon you for standing out against the Covenant O beloved yet be serious and wise and make in to God! you may be received graciously your sins have been exceeding great but the Covenant holds out more exceeding mercy joyned with more exceeding grace Rom. 5. 20. Where sinne abounded grace did much more abound If you come in to God his Covenant is to forgive all your sins and to forgive them freely Your worthinesse is none at all and yet you may come in and God according to his Covenant will love you freely you may have all freely a God a Christ love mercy forgivenesse the holy Spirit then new heart the salvation of your souls freely Therefore 1. Refuse him not and do not trifle away your precious souls whiles you Refuse not Gods offer have a day of grace and a Covenant of grace tendred unto you to come in Beware you refuse not him that speaketh neither neglect so great salvation God neither will nor possibly can fall lower or easier than he doth with you in his gracious Covenant 2. Fear not whether you shall be look't on or received of God he saith he will Fear not your acceptance receive you graciously If a company of poor men were envited by a rich man Come and I will give you money and receive and feed you freely you shall have all your wants supplied freely would they be afraid to accept the offer Do not make another Covenant than God is willing to make with you neither make any other Articles than God himself hath annexed unto this Covenant he saith it is a gracious Covenant say not you it is not so he hath said he will receive you graciously a say not you but he will not he saith that he will love you freely and justifie you freely and save you freely do not you say But God will do none of these O no! God is truth it self and he will perform the truth to Jacob and his mercy to Abraham Micah 7. 20. Therefore fear not but catch and take hold on this grace of God 3. Come in and make thy supplications to God Come in and confesse thy sins Come in and make thy supplications to God and thy unworthinesse and cry out unto God in the Name of Christ O Lord I have sinned against thee and I am unworthy to be
Holy Ghost is the eternal Spirit Heb. 9. 14. and he abides with us for ever John 14. 16. 4. The mercy of God is everlasting Psal 100. 5. his mercy is everlasting and Psal 103. 17. it is from everlasting to everlasting upon them that fear him and Psal 136. from verse 1. to 26. six and twenty times it is there said his mercy endures for ever 5. The goodnesse of God is everlasting it endureth continually Psal 52. 1. 6. The love of God is an everlasting love Jer. 31. 33. I have loved thee with an everlasting love 7. The kindnesse of God is everlasting Isaiah 54. 8. with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer 8. The righteousnesse of the Covenant is an everlasting righteousnesse Dan. 9. 24. 9. The forgivenesse in the Covenant is everlasting Jerem. 31. 34. I will forgive their iniquity and I will remember their sinnes no more Micah 7. 9. Thou wilt cast all their sinnes into the depth of the Sea 10. The grace or holinesse of the Covenant is everlasting it is called abiding seed 1 John 3. 9. and the immortal seed 1 Pet. 1. beiâ—g born agâ—in not of corruptible seed but of incorruptible it is living water John 4. 10. springing up to everlasting life ver 14. 11. The joy of it is everlasting Isa 51. 11. and none shall take it from us John 16. 22. 12. So is the Consolation of the Covenant 2 Thess 2. 16. Who hath given us everlasting Consolation and good hope throuâ—h grace 13. The life of the Covenant is everlasting Jâ—hn 3. 16. he that believes shall not perish but have everlasting life 1 John 2. 25. This is the promise which he hath promised us even eternal life For the opening of this excellent and comfortable adjunct of the Covenant remember 1. That the word everlasting hath two acceptions it doth denote Thâ— word everlasting aâ—eâ— for Aâ—ong duration A perpetual duration This Covenant is everlasting 1. Sometimes a long duration in which respect the old Covenant cloathed with figures and ceremonies is called everlasting because it was to endure and did endure a long time 2. Sometimes a perpetual duration and a duration which shall last for ever in this respect the new Covenant is everlasting it shall never cease never be broken never be altered 2. And it is an everlasting Covenant in a twofold respect 1. Ex parte faederantis in respect of God who will never break Covenant In respect of God with his people but is their God and will be their God for ever and ever 2. Ex parte confaederatorum in respect of the people of God who are brought In respect of his people into Covenant and shall continue in Covenant for ever and ever you have both these expressed in Jer. 32. 40. I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Mark the place it shews that the Covenant is everlasting on Gods part and also on our part on Gods part I will never turn away from them to do them good and on our part They shall never depart from me how so I will put my fear in their hearts that they shall not depart from me even that fear spoken of in ver 39. that they may fear me for ever There are three things which I would deliver concerning the everlastingnesse of the Covenant 1. Some clear demonstrations of it from the Scripture 2. The reasons why the Covenant of grace is and must be everlasting 3. Some useful applications of this unto our selves 1. The demonstrations of the everlastingnesse of the Covenant in respect of the The everlastingnesse of the Covenant demonstrated From the consideration of God himself in relation to his people The election of God people in Covenant I shall present unto you four arguments to demonstrate that it is so 1. The first argument I will take from the consideration of God himself in relation unto his people as 1. his election of them 2. His love to them 3. His power for them 4. His presence with them 5. His promises to them 1. The election of God all the people in the Covenant are the elect of God thine they were and thou gavest them me saith Christ John 17. 6. As many as were ordained to eternal life believed Acts 13. 48. Now there are three things in election 1. It is a gracious decree not depending on any forinsecal causes 2. It is an unalterable decree not raised on any mutable causes 3. It is an effectual decree letting forth and communicating all the things which will infallibly bring unto salvation Rom. 8. 30. Whom he did predestinate which if it be so then certainly the Covenant is everlasting forasmuch as everlasting life and all that conduceth thereunto is unalterably decreed in Gods election and from that effectually communicated unto all in Covenant 2. The love of God that God doth love his people is most clear in the Scriptures The love of God After what manner God loves his people As he loves Jesus Christ but after what manner doth he love them we read five things of Gods love to his 1. That God doth love his people after the same manner that he loves Jesus Christ himself and with the same love John 17. 23. That the world may know that thou hast sent me and hast loved them as thou hast loved me Ver. 26. I have declared unto them thy Name that the love wherewith thou hast loved me may be in them and I in them 2. That God doth love his people with an insuperable and with and inseparable With an insuperable and inseparable love love Rom. 8. 35. Who shall separate us from the love of Christ shall tribulation or distresse or persecution or famine or nakedness or perills or sword Ver. 37. Nay in all these things we are more than conquerors through him that loved us Ver. 38. I am perswaded that neither death nor life nâ—r Angels nor principalities nor powers nor things present nor things to come Ver. 39. Nor heighth nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. 3. That God doth love his people with a most gracious love with a love With a most gracious love kindled only from love Deut. 7. 7 8. The Lord did set his love upon you because the Lord loved you Hosea 14. 4. I will love them freely that is upon the sole account and reason of my own love unto them yea his love was the only impulsive cause why he entred into Covenant with them and by oath engaged himself unto them Ezek. 16. 8. Now when I passed by thee and looked upon thee behold thy time was the time of love and I sware unto thee and entred into Covenant with thee saith the Lord
not sinners need mercy 3. Can mercy be found anywhere but in this Covenant of mercy or peace anywhere but in the Covenant of peace or life anywhere but in the Covenant of life 4. And doth not this Covenant hold out mercy unto you yea the best mercy and upon the best terms The other Covenant affords you no mercy it easts you off it condemns you to death and wrath And this Covenant yet offers you mercy and life and salvation and no Covenant but this doth so What and yet to refuse to come into it surely either you know not that you are sinners and what will befall you for your sins or else you are desperately wicked to slight and refuse the mercy and grace of God in this Covenant Ezek. 24. 13. Because I would have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee So may the Lord say unto some of us Because I would have shewed you mercy but you would not accept of mercy therefore you shall never have mercy And because I would have taken you into Covenant and you would not come into my Covenant of grace and life and peace I will never be a merciful God to you nor a gracious God to you but you shall dye in your sins and perish for ever Heb. 2. 3. Vse 2 How shall we escape if we neglect so great salvation Heb. 12. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth Then how injurious are many broken-hearted sinners to God and themselves much more shall not we escape if we turn away from him that speaketh from heaven Is the Covenant of Grace the best Covenant better then any other Covenant which God made with man Then how injurious are many broken-hearted sinners both unto themselves and unto God! who lay the Covenant of grace so low and impose such opinions upon it as if there were no difference twixt a Covenant of grace and a Covenant of works Surely it is either temptation which lies upon them or ignorance or unbelief that they thus stand off and fear and dispute and except and question and many times conclude against all encouragements to be taken into this Covenant and there to finde mercy and rest for their soules truely they do many times turn the Covenant of Grace into a very Covenant of Works O but there is no mercy to be had O but not for such great sins O but for me O but I can deserve nothing and bring nothing O but the sentence is past against me O but I have nothing to make my peace And thus they make the Covenant of Grace a very Covenant of Works no better then so a Covenant without mercy without grace without a Mediatour without a tender compassionate God and Father no City of refuge at all nor help to the poor sinner at all And when they are convinced of mercy in it and possible reception into it yet they think that God will not come off to this but upon very hard and difficult terms usually annexing the Legal condition to the promises of the Covenant of Grace Why sirs what do you mean thus to wrong God and his Covenant and your distressed souls Either there is a Covenant of Grace or there is not either that Covenant of Grace is a better Covenant than the Covenant of works or it is not If it be a better Covenant then the fallen and undone sinner may finde relief there and help there which he could not finde in the Covenant of Works for if the sinner can be no more relieved by this than by that Covenant it is then no better Covenant And now see what a slurre you cast upon the wisdome of God and upon the goodness of God and upon Jesus Christ and upon all the promises of God O distressed sinner If the merciful God if the gracious God if the giving God if the forgiving God if the freely loving God if the Lord Jesus as Mediatour and Surety if all the promises of God in Christ if all the offers of grace if all the calls of the Gospel may suffice to convince thee that this Covenant is the best Covenant that ever was or can be made for sinners with all suitableness and tenderness to the sinners condition Then dispute no more but pray for faith to give God the glory of his exceeding grace in this Covenant c. Use 3 Is the Covenant of Grace the best Covenant What a comfort is this to all believers who are effectually brought into this Covenant Is it no comfort to be Comfort to all Believers brought into such a good estate as better cannot be found or enjoyed If the Covenant of Grace be the best Covenant better then any other Covenant Then all in that Covenant are in the best condition of all other men It was a special kindness in Joseph to give his Father and his Brethren a pâ—ssession in the land of Ramesis what kindness then is that in God to make you to be his people and to become your God and to settle such a portion such a possession upon your soules as in heaven and earth a better Covenant cannot be how should you hearts rejoyce and blesse God for the Covenant of Grace and for bringing of you into that Covenant of grace where A Redeemer is only to be found and you have an interest in that Redeemer A reconciled God is only to be found and you have a propriety in that reconciled God pardoning mercy is only to be found and you have your shares in that pardoning mercy Renewing grace is only to be found and you have your portion in that renewing grace Salvation is only to be found and you have your possession of that salvation Others perhaps cry out O that we might have mercy and O that we might have Christ and O that God would be pacified towards us and reconciled to us and O that our sins might be forgiven and our soules accepted into life why you have all this and more than this Have you not cause to rejoyce who are brought into such a Covenant where you have a propriety in God and Christ and the Spirit and mercy and grace and glory yea into such a Covenant where you may finde relief and support for every want and against every fear and against every sin and against every temptation where all the sorts of mercies and helps and comforts are yours Yea unto such a Covenant where there is not only mercy but fulnesse and not only fulness but freenesse and with all these a certainty and unchangeablenesse Here is as much mercy and goodnesse and happinesse as you need and you shall surely have it and it shall continue unto you for ever Adam and God parted but you and your God shall never part you and Christ shall never part you and mercy and
know any solid objection to the contrary for though many believers yet complain and yet doubt and yet seek for this assurance Yet some of these may have had assurance and pursue only an higher degree or if they never yet had yet they shall at length finde it and their longing and seeking after it are the means to attain to it Case 4. Whether the assurance or certain knowledge that Christ is ours Whether assurance be of any spiritual advantage to him that hath it and dyed for our sins and made our peace and purchased our salvation be a matter of any special advantage unto him that hath it Sol. I am willing to speak something to this case because it may serve much to excite the hearts of believing persons to strive after this assurance when they shall hear the singular advantages and benefits thereby There are nine admirable advantages and benefits by it First This assurance silenceth all the trouble of the soul all the doubts and Nine advantages by it It silenceth all trouble fears and terrors and sad suspitions and apprehensions in the soul you are presently off the Sea and off the Rack when this assurance comes in the very nature of it and in the inseparable effects of it it is a present cure and discharge unto all the anxiety and perplexity of the soul Fears and doubts and troubles of minde may consist with faith but they cannot consist with assurance if I be once assured that Christ is mine that he dyed for me that my sins are pardoned in his blood my heart is presently at ease my conscience ceaseth to accuse God appears not as a Judge but as a Father all enmity is slain what is there to fear or to trouble me Who shall lay any thing to the charge of Gods Elect it is God that justifieth Who is he that condemneth it is Christ that dyed Rom. 8. 33 34. Secondly This assurance as it silenceth all troubles so it supplies the heart It supplies the heart with all comforts with all comforts David speaking of the light of Gods countenance saith that it put exceeding gladnesse into his heart Psal 4. 7. and made him to lie down in peace ver 8. Such comfortable operations come from this assurance of our interest in Christ and in the benefits of his death it makes us to rejoyce with joy unspeakable and glorious and it produceth a peace that passeth all understanding And the reason of these comfortable effects is this because the certain knowledge of a mans happinesse and of his propriety in it necessarily fills the soul with joy and peace Simile When the Israelites were drawing towards the red Sea they look't back upon their enemies and were sore afraid but when they were past the red Sea and look't back and saw all their enemies drowned they bowed and blessed and rejoyced their sighs were turned into joys and their fears into peace and they rejoyced exceedingly Before assurance we look on our sins and fear after assurance when we see and know them to be drowned in the blood of Christ now we rejoyce God is reconciled sin is pardoned my soul shall be saved Doth not this will not this cause us to rejoyce We joy in God through our Lord Jesus Christ by whom we have received the atonement Rom. 5. 11. Thirdly This assurance doth quicken all our graces it is their spring-time It quickens all our graces they act highly upon it as Solomons garden of spices did when the South wind blew upon it Cant. 4. 16. There is not one grace in the soul but is revived and enlarged by it Godly sorrow now fills the Pools with water see Zach. 12. 10. They shall mourn as a man mourneth for his only son c. love is enflamed by it To whom much is forgiven the same will love much Luke 7. 47. All the motions of love are in assurance here is love and mercy and kindnesse and goodnesse and bounty to me and all known by me And faith riseth by it in stronger confidence and dependance upon God whom I now know to love me to be mine to be reconciled unto me c. Fourthly This assurance sets on all our duties and services with such life It sets on all our duties with life with such affections with such alacrity oh how full is the soul with praising of God admiring him in Christ blessing him and his Christ Blesse blesse bless the Lord O my soul who forgiveth all thy iniquities Psal 103. 1 2 3. O how quick is the heart become in prayer it makes haste it takes delight to draw near to God it is enlarged in confidences and desires Fifthly This assurance is a strong preservative against sin and all temptations It is a strong preservative against sin and temptation thereto How can I do this great wickednesse and sin against God O I have seen the face of God the love of Christ the sweetnesse of mercy Should such a man as I flee said Nehemiah So should such a man as I sin saith the assured Believer Should I so requite the Lord Should I make such a return unto my loving Christ c Sixthly This assurance sweetens all our other blessings it is the Sugar in the It sweetens all other blessings Wine This land is mine this house is mine and this husband and this wife and these riches this plenty c. yea and Christ is mine and God is mine and peace with God is mine and forgivenesse of sins and salvation and I know that they are mine Although a man enjoys all these outward blessings yet if his conscience tells him Thou hast no part in Christ nor portion in his death all thy sins are unpardoned and Gods justice is unsatisfied c. O what a sinking is this unto him under all his abundance or if a man be still doubtful whether he hath a part in Christ this imbitters all his possessions I know not what will become of me at the last Seventhly This assurance sweetens all losses and crosses Job 9. 2. O that It sweetens all losses and crosses I were as in months past as in the days when God preserved me Ver. 3. when his candle shined upon my head and when by his light I walked through darknesse here the light of Gods favour made him walk even in darknesse Rom. 8. 55. Who shall separate us from the love of Christ Shall tribulation or distress or persecution or famine or nakednesse or peril or sword Ver. 37. Nay in all these things we are more than Conquerors through him that loved us Rom. 5. 3. And not only so but we glory in tribulations c. 2 Cor. 4. 17. Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 5. 1. For we know that if the earthly house of this Tabernacle were dissolved we have a building with God not made with hands eternal in
repentance be not a cause yet it is a means of pardon which God hath ordained for us to enjoy the forgivenesse of sin of the which his grace only is the efficient cause and the blood of Christ only is the meritorious cause Though God doth freely forgive yet he enjoyns repentance on us for besides the many reasons on our part there is reason for this in repect of Gods own grace which did it expresse itself in a free forgivenesse of wicked and impenitent persons it would be exceedingly undervalued and despised as an unjust act and besides that it would be improved to all licenciousness and profanenesse Whether justified persons may charge themselves with sin Fourthly Whether justified persons may charge themselves with sin seeing God hath graciously discharged them of sin Answered How far justified persons have charged themselves with sin Sol. I will speak something unto this Case also wherein I shall shew unto you two things First How far the children of God have charged sin upon themselves we read in Scripture that they have charged themselves 1. With the matter of sin that they have been guilty of Original sin Psal 51. 5. Behold I was shapen in iniquity and in sin did my Mother conceive me Rom. 7. 20. Sin that dwelleth in me And with Actual sin as David I have sinned 2 Sam. 12. 13. I have sinned against thee said Job Chap. 7. 20. and so David Ezra Nehemiah c. 2. With the manner of sinning as to the Circumstances of it against mercies warnings judgements on others Dan. 9. Neh. 9. 3. With the merit of sin that if the Lord should deal with them according to their sins there were no abiding If thou Lord shouldest mark iniquities O Lord who shall stand Psal 130. 3. Psal 143. 2. Enter not into judgement for in thy sight shall no man living be justified Job 9. 2. How should a man be just with God Ver. 3. If he will contend with him he cannot answer him one of a thousand Dan. 9. 8. O Lord to us belongs confusion of face 4. So far forth as to acknowlegde no hope nor help of discharge but in Jesus Christ and in Gods free grace O save me for thy mercies sake 5. So far forth as to quicken all penitental works they have remembred their sins Lam. 3. 20. My soule hath them still in remembrance and is humbled within me They have considered their sins Psal 119. 59. I considered my wayes and turned my feet to thy testimonies Mark 14. 72. Peter thought on the words of Christ and went out and wept bitterly They have mourned for their sins Zach. 12. 10. They shall look upon him c. and shall mourn we read of Davids tears and Peters tears and Mary Magdalens tears c. They have reformed their sins Hose 14. 8. What have I any more to do with Idols They have been earnest with God for the pardon and for the assurance of the forgivenesse of their sins Psal 51. 1 c. and Dan. 9. O Lord hear O Lord forgive and Hose 14. 2. Take away my iniquity Secondly How far forth they may not charge sin upon themselves I answer Wherein they may not charge sin upon themselves briefly they may not charge sin on themselves First As to conclude that God will damn them for their sins For there is no condemnation to them c. Rom. 8. 1. And he that believes shall not perish but have everlasting life Joh. 3. 16. Though they must acknowledge that by reason of sin they are worthy of condemnation yet they are to believe that Christ hath dyed for them and they shall not be condemned Secondly As to undertake any self-satisfaction to God for their sins you read of their confessions and tears and prayers but not of their satisfaction All our righteousnesses are as filthy rags Isa 64. 6. Wherewithall shall I come before the Lord shall I come before him with burnt-offerings will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oyle c. Mich. 6. 6 7. If I justifie my self mine own mouth will condemn me if I say I am perfect it shall also prove me perverse Job 9. 20. Thirdly As to disanull their relation to God of Sonship c. Isa 64. 8. But now O Lord thou art our Father Ver. 9. Be not wroth very sore O Lord neither remember iniquity for ever behold see we beseech thee we are all thy people Having thus opened and cleared the nature of the forgiveness of sins I proceed to the other part of the description of it SECT II. THE second thing in the Proposition of forgivenesse of sins is this viz. That God himself undertakes this work and he undertakes it by promise First God undertakes to forgive sins Luk. 5. 21. Who can forgive sins but God alone Isa 43. 25. I even I am he that blotteth out thy transgressions for mine own sake Exo. 34. 6. The Lord the Lord God merciful and gracious long suffering and abundant in goodnesse and truth Ver. 7. Keeping mercy for thousands forgiving iniquity transgressions and sin Dan. 9. 9. To thee O Lord God belongeth mercy and forgivenesse Forgiveness of sin is indeed one of his Royal Prerogatives therefore you find his people making their addresses unto him for forgiveness of their sins Exod. 32. 32. Oh this people have sinned a great sin yet now if thou wilt forgive their sin c. Psal 25. 18. Forgive all my sins Dan. 9. 19. O Lord hear O Lord forgive Hose 14. 2. Take away all iniquity Act. 8. 22. Pray God if perhaps the thoughts of thine heart may be forgiven thee There is a forgiveness 1. By way of charity wherein we forgive the offence and trespass against us If thy brother repent forgive him Luke 17. 3. And forgive one another as God for Christs sake hath forgiven you Eph. 4 32. 2. By way of Ministry thus the Apostles as Christ delivers it in Joh. 20. 23. Whose sins ye remit they are remitted 3. By way of immediate and absolute authority thus it belongs to God and to him alone God in Scripture is stiled a Judge Shall not the Judge of all the earth do right Gen. 18. 25. And to the Supreme Judge it belongs to condemn or to acquit A Creditor there was a certain Creditor which had two debtors Luk. 7. 41. who can forgive the debt but the Creditor A Lawgiver There is one Lawgiver who is able to save and to destroy Jam. 4 12. who can forgive the transgressions of the Law but the Lawgiver Now God himself undertakes to forgive sins and none but he must do so Reasons of it God himself undertakes this work First Because all sins are offences against him and deviations from his righteous will and injuries to his glory even those sins which are wrongs unto men are injuries also unto God for his Will is slighted and his Law is violated in them therefore the remission
of them is proper to him Secondly Because unto whom the power of death and condemnation authoritatively belongs unto him also the power of life and absolution doth belong but the power of condemnation belongs only to God Ergo. These are acts seated in the same power Thirdly Because the forgivenesse of sin takes off the infinite desert of sin reaching even unto eternity of punishment eternal punishment is deserved by sin and who can relieve us from that but God alone Fourthly Because our consciences might have a resting place which they could never have if God himself did not forgive sins What if all the men in the world did forgive you if God did not clear you but still held you guilty What though all the lower Courts absolve a Malefactor as long as the Supreme Court condemns him what though the Malefactor forgive himself if the Judge do not forgive him Simile But here lies the comfort that God himself who is the Supreme Judge who hath the Soveraign Power to save or to destroy to remit or binde to acquit or to condemn whose sentence none can reverse if he will pardon our offences and sinnes against him now there is peace with him and peace in our own Consciences Secondly As forgiveness of sins solely appertains to God so God undertakes the same by way of promise which shews that he is willing to forgive sins and God undertakes it by promise that he engageth himself to forgive sins and that he will certainly forgive sins Jer. 31. 34. I will forgive their iniquity and will remember their sin no more Pro. 28. 13. Whosoever confesseth and forsaketh his sins shall finde mercy 2 Chro. 7. 14. If my people shall turn from their wicked wayes then will I forgive their sins Isa 55. 7. Let the wicked forsake his way and turn unto the Lord and he will have mercy upon him and abundantly pardon 1 Joh. 1. 9. If we confesse our sins he is faithful and just to forgive us our sins Quest Now if any should demand why God contents not himself with a Declaration Reasons of it only that he is a God who forgives sin but also he makes a promise that he will forgive sins Sol. I suppose these Reasons may be given of it First Because this is a greater relief to the troubled conscience A promise of forgivenesse is a more hopeful foundation to work upon than a meer Declaration that God hath power to forgive and it serves to answer our fears and doubts more fully You would not imagine how powerful and dreadful the guilt of sin is and how strongly working when a conscience is awakened and wounded with the sence of it How great is the apprehension of Gods wrath how amazing is the curse threatned how hard is it to look toward the Mercy seat through all the threatnings and through all the terrors how difficult is it to settle it with any apprehensions of mercy And therefore the Lord is pleased not only to declare that he is a God forgiving sins but also he makes promise that he will forgive sins for Christs sake this is apt to preserve troubled sinners from despair and to breed some hopes in them that perhaps they may find mercy for who can tell but that a merciful God and a God who promiseth mercy to poor sinners may at length shew mercy to them and forgive their sins Secondly Because this is a stronger Obligation and Argument to prevail with sinners to repent of their sins and to turn unto the Lord. Beloved I beseech you mark what I say 1. The greater inevidence and improbability there is of forgiveness of sins the more indisposition and averseness there is unto repentance If a person apprehends mercy as impossible he then looks upon repentance as unuseful either he grows despairing or desperate For saith he to what end should I repent and come into God who I am sure will shew me no mercy 2. Again the greater hopes that a sensible sinner hath of mercy the more easily and kindly is his heart wrought upon to Repent to come off from his sins to God Hos 14. 2. When taking away of sin is hinted then ver 3. Ashur shall not save us neither will we say to the works of our hands Ye are our gods for in thee the fatherless findeth mercy so Jer. 3. 12. Return thou back-sliding Israel and I will not cause mine anger to fall upon you for I am merciful saith the Lord. Ver. 22. Return ye back-sliding children and I will heal your back-slidings behold we come unto thee for thou art the Lord our God Mark how this insinuation of mercy bowed in their hearts Psal 103. 4. There is forgiveness with thee that thou mayst be feared Now when a sinner sees forgiveness of sins in a promise this appears with more evidence of hope for him I may yet have mercy so great is Gods goodness and why should I stand out any longer and why should I for lying vanities forsake my own mercies I will home to my Fathers house for there is bread enough and to spare c. Thirdly Because this is the surest ground for faith you know this is the great scruple But may I find mercy and what ground have I to expect mercy Suppose I do repent what assurance have I that God will forgive my sits Why having Gods promise for the forgiveness of your sins in this case you may be confident that if you come to him and rely upon him he will unquestionably be as good as his word he will shew mercy to you Jer. 31. 18. I have surely heard Ephraim bemoaning himself Ver. 20. I will surely have mercy upon him saith the Lord. Ezek. 18. 21. If the wicked will turn from all his sins that he hath committed c. he shall surely live and not dye Ver. 22. All his transgressions which he hath committed they shall not be mentioned unto him SECT III. 3. I Now come to the third part of the Proposition of forgiveness of sins viz. God promiseth the same to all his people That God promiseth the same unto all his people all his people in Covenant Psal 85. 2. Thou hast forgiven the iniquity of thy people Isa 33. 34. The people that dwell therein shall be forgiven their iniquity Micah 7. 18. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage Note Of the people of God some are sooner in Covenant and some are later in Covenant for some are called at one houre and some at another houre as Paul spake of Andronicus and Junia Rom. 16. 7. who were in Christ before me that may we say of people some are in Covenant before others but as soon as any of them are brought into Covenant they are pardoned immediatly their sins are forgiven unto them Again of the people of God some have been greater sinners and some have been lesser sinners but as soon as
they have been made the people of Gods Covenant their sins have been forgiven Mary Magdalen had her sins forgiven and Paul had his sins forgiven c. Again of the people of God some are weaker and some are stronger and both of them have their sins forgiven Acts 10. 43. Whosoever believeth in him shall receive remission of sins 1 Joh. 2. 12. I write unto you little children because your sins are forgiven you for his Names sake Once more of the people of God some have clear and fuller apprehensions of pardoning mercy others have more dark and doubtful disputes about it the strong believer who hath assurance and the weak believer who is troubled with doubts both of them are forgiven all of them may say with Paul Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect it is God that justifieth Arguments to demonstrate it Ver. 34. Who is be that condemneth it is Christ that dyed And there are four Arguments which demonstâ—ate this truth unto us First All who are in Christ have their sins forgiven them but all the people who are in Covenant with God are in Christ my reason for that is this because only in and by Christ God becomes our God there our relation riseth Ergo. For the first Proposition that is a clear truth viz. That all who are in Christ have their sins forgiven them for Christ himself saith This is my blood which is shed for many for remission of sins Matth. 26. 28. and Matth. 1. 21. He shall save his people from their sins and the Apostle saith there is no condemnation to them that are in Christ Jesus Rom. 8. 1. And he hath delivered us from wrath to come 1 Thes 1. 10. And that we joy in God through our Lord Jesus Christ by whom we have now received the atonement Rom. 5. 11. Now mark if Christ saves his people from their sins and if he shed his blood for the remission of their sins if by Christ they are freed from condemnation and from wrath and God is reconciled unto them and through him they have good reason to joy in God then unquestionably all who are in Christ have their sins forgiven them for else how could they joy in God c. this is one Argument to demonstrate that God forgives all his people in Covenant Secondly All penitent and believing persons have the forgiveness of sins but all the people whom God brings into Covenant with himself are penitent and believing persons Ergo. The first of these Propositions is so clear and open in many places of Scripture that it is needless to quote any plâ—ce you may at leisure peruse all those promises of forgiveness unto repenting and believing persons mentioned before And the second Proposition is as clear for repentance and faith are Covenant gifts and given unto such whom God owns for his people and to none but such for God owns none for his people in a Covenant way who are impenitent and unbelieving Thirdly There are no enemies in the Covenant of Grace none who hate God and none whom God hates none who set themselves against him and none against whom he sets himself but the Covenant of Grace is a Covenant of life and of love and of peace Deut. 30. 6. Hos 14. 4. Cant. 2. 3. Isa 62. 4. 2 Cor. 6. 18. Rom. 5. 1. Ezek. 16. 61. All in this Covenant love God and God loves them they delight in God and God delights in them they walk with God and God is said to dwell in them and to walk in them they have peace with God and God is at peace with them he is their Father and they are his sons and daughters if this be so and so it is if we do believe the Scriptures which say so expresly then assuredly all who are in Covenant have their sins pardoned for such mutual love and such mutual delight and such mutual dwelling and such mutual peace and such mutual relation there cannot possibly be unless sins were forgiven and all enmity slain Fourthly There is no damnation that ever was yet to be found in the Covenant of Grace salvation you find there but damnation was never read of there He that believes shall not perish but have everlasting life Joh. 3. 15 16. there is damnation for refusing not for entring sinners who before they were in Covenant were obnoxious to damnation for their sins are now delivered from it by coming into the Covenant never was or shall any person be damned who is in Covenant and hath God for his God for they are blessed who have the Lord to be their God But if their sins were not forgiven they were not blessed for blessed are they whose iniquities are forgiven Rom 4 7. Neither should they be saved but must perish for ever and dye in their sins And thus you see this part of the Proposition of forgiveness of sins cleared also viz. That it is promised to all the people of God in Covenant SECT IV. 4. NOW follows the fourth and the last part of the Proposition namely It is first promised by God unto his people That forgiveness of sins is one of the mercies first promised by God unto his people as here in this place it hath the heart-guard of the Covenant gifts it takes the right hand and the first place of the spiritual mercies promised In this Scripture there is mention of three spiritual gifts which are like Davids three Worthies but this of Justification this of remission of sins is the first of them Beloved you must distinguish between the Covenant it self and the gifts thereof the Covenant it self lies in this I will be your God and you shall be my people this closure and this relation makes the Covenant and when we are thus closed with God in Covenant then come out the gifts of the Covenant which God deals and gives forth unto his people and amongst these first we have a promise mentioned to forgive sins Some may think the reason of this priority to be this because Justification goes before Sanctification I confess that these are distinct works but yet I doubt whether there be a priority of time between them so that a person is first justified and after that he is sanctified For under favour it cannot well be made out that there falls any space or pause of time between those and my reason is this because 1. When a man is once in Christ Christ is at the same time made of God unto him Sanctification as well as righteousness therefore the same Apostle saith If any man be in Christ he is a new creature 2 Cor. 5. 17. 2. It cannot well be admitted that there should be a true union with Christ consisting with a partial communion in benefits absolutely necessary to constitute a Christian and such a one is Sanctification 3. There is such an immediate influence of life and grace upon believing as raiseth a consimilitude and conformity But to
platted a Crown of thorns they put it on his head and a Reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Jews so Acts 2. 13. Others mocking said these men are full of new wine And they are said in Hebr. 10. 29. to tread under foot the Son of God and to count his blood an unholy thing How amazing is this reproach and thus is it with all who sin the sin against the Holy Ghost the precious blood of Christ his holiness his truth his commands his ways his servants are the objects of their mockings and scorns and reproaches Thirdly This opposition is made against Christ and the Gospel after and against the clear Convictions of the Holy Ghost They who sinne this sin 1. Have had such a light in them as to know Jesus Christ Joh. 9. 41. Jesus said unto them If ye were blinde ye should have no sin but now ye say we see therefore your sin remaineth Joh. 7. 28. Ye both know me and whence I am Hebr. 6. 4. who were once inlightened They that sin this sin do know that Jesus Christ is the Son of God and the Redeemer and that there is salvation in him and in no Name but his and that the way which he prescribes for salvation is the true way of life and after all this they crucifie the Son of God afresh and put him to an open shame 2. The Holy Ghost hath not only illuminated their minds but hath also raised them to a kind of approbation of Christ and his truths and his ways so that they have taken upon them the profession of Christianity and side with the Gospel for a time 3. By the operation of the Holy Ghost they have attained unto some spiritual taste and experience as you may see Hebr. 6. 4. Have tasted of the heavenly gift Ver. 5. And have tasted of the good Word of God and the powers of the world to come Fourthly And yet after all this they fall away Hebr. 6. 6. Reject Christ and his truths and ways and will go on in the ways of their sinful and worldly lusts This is that sin which shall never be forgiven not only because God is pleased to shut the door of mercy against it but also because persons guilty of this sin do thrust themselves into such a desperate hardness of heart and they reject Christ in whom alone pardon is to be had that as the Apostle speaks Hebr. 6. 6. It is impossible to renew them again unto Repentance 2. Secondly They do put themselves out of a capacity of the forgiveness of their sins who will not repent of their sins i. e. who will not forsake them They who will not repent of their sins but will still persist and continue in them though they be convinced though they be reproved though they be threatned though they be assured of the inconsistence of forgiveness with impenitency This point will manifestly appear upon a threefold consideration 1. Of Gods professed resolution contrary to the presumption of mercy in the impenitent sinner indeed this sinner presumes to promise mercy unto himself though he goes on in his sins but the Lord protests that he shall have none Deut. 29. 18. Lest there should be among you a root that beareth gall and wormewood Ver. 19. And it come to pass when he heareth the words of this curse that he blesse himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst Ver. 20. The Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man and all the curses that are written in this book shall lie upon him and the Lord shall blot out his name from under heaven Ver. 21. And the Lord shall separate him to evil out of all the Tribes of Israel according to all the curses of the Covenant that are written in this book of the Law So Psal 50. 21. These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self but I will reprove thee and set them in order before thine eyes Ver. 22. Consider this ye that forget lest I tear you in pieces and there be none to deliver 2. Of Gods restriction of his promise of forgiveness only upon condition of repentance only to such as forsake their sins where do you find it otherwise in the whole Bible Isa 1. 16. Wash ye make you clean put away the evil of your doings cease to do evil learn to do well Ver. 18. Come now let us reason together though your sins be as scarlet they shall be white as snow 2 Chron. 7. 14. If my people shall humble themselves and pray and seek my face and turn from their wicked ways then will I hear from heaven and will forgive their sins Isa 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon 3. Of Gods peremptory sentence in case of impenitency Exod 34. 7. that will by no means clear the guilty i. e. the impenitent in absolving he will not absolve i. e. whosoever finds mercy they shall not Ezek. 18. 21. Cast away from you all your transgressions for why will ye dye O house of Israel Psal 63. 21. God will wound the head of such an one as goes on still in his wickednesse Luk. 13. 3. Except ye repent ye shall perish Jer. 13. 10. This evil people which refuse to hear my words which walk in the imagination of their hearts Ver. 14. I will dash them one against another even the father and the son together saith the Lord I will not pity nor spare nor have mercy but destroy them Eccles 8. 13. It shall not be well with the wicked Isa 65. 20. The sinner dying an hundred years old shall be cursed then certainly not forgiven O think of this you who still go on in the hatred of holiness in profaning of the Sabbath in drunkenness in whoredom in pride in lying in any ungodly course who mock at reproof and despise instruction who flatter your selves with hopes of forgiving mercy Be not deceived for God is not to be mocked for whatsoever a man sowes that shall he also reap Gal. 6. 7. and Rom. 2. 6. God will render to every man according to his deeds Ver. 8. Indignation and wrath Ver. 9. tribulation and anguish upon every soul of man that doth evil Thirdly They do put themselves out of a capacity of forgiveness of their sins who do delay and defer their work of repentance When some sinners are convinced They who delay theâ—r repentance of the inconsistence of mercy with impenitency and of the necessary presence of repentance for forgiveness then seeing it must be so and mercy cannot be otherwise had
they will repent but not yet hereafter they will when they are sick and when they are old and near to death and what mean you to do for the present til the time of sickness or age or death is it not that you serve your sins and take your delights and pleasures and when you can no longer enjoy them then you will give over your sins and then God must give down your forgiveness Simile As if a Malefactor should say I will steal and kill a few years more untill I be taken and then I will leave those courses and the Judge shall pardon me O what a cheat and deceit is this 1. To think that we have repentance in our power 2ly To think that we have forgiving mercy at our command 3ly To love and serve and live in our sins for the present and to promise unto our selves the forgiveness of our sins at the last But wilt thou know and understand O vain man that he who defers to repent is in the mean time impenitent and he that resolves only for hereafter to leave his sins resolves also untill that time to keep his sins and he that resolves to keep his sins doth for lying vanities forsake his own mercies He that will not presently repent doth put himself out of a present capacity of mercy and he who puts himselfe out of a present capacity of mercy may by going on in his sins so harden his heart as to put out himself from a future capacity of repentance The promise of forgiveness is to him who doth repent or forsake his sins it is not to him who defers to repent and saith he will do so hereafter O how foolish is the sinner who might be presently forgiven upon a present repentance and yet will hazard his soul to the loss of mercy upon a presumption of future repenting Surely thou dost not prize the great mercies of God in the pardon of thy sins who dost put off that blessed mercy to enjoy a little longer thy cursed lusts To day if you will hear his voice put it not off till to morrow for 1. It is a question whether late repentance be true 2ly You at least will question it 3ly And whether God will give it at the last 4ly Especially when we put it off to the last Fourthly They do put themselves out of a capacity of the forgiveness of their sins who do presently repent but it is fainedly and hypocritically not cordially They who repent presently but fainedly and really Jer. 3. 10 Her treacherous sister Judah hath not turned unto me with her whole heart but fainedly saith the Lord. Psal 78. v. 4. They returned and inquired early after God Ver. 36. Neverthelesse they did flatter him with their mouth and they lyed unto him with their tongue Ver. 37. For their heart was not right with him Now they do repent fainedly who 1. Spare their beloved sins 2. Who put them off with a purpose to resume them again You have many persons who in the times of sickness or of danger or of loss or of fear of death or of terror of conscience will forbear their sins will cry out against their sins will pray and beg for mercy and as soon as hope and ease and safety appears they do return again with the dog to his vomit and with the swine to the wallowing in the mire 2 Pet. 2. 22. They forget their terrors and tears and prayings and resolutions and professions and are worse in wayes of wickedness than heretofore Their righteousnesse is as the morning cloud and as the early dew that passeth away To these God may speak as in Hose 11. 12. Ephraim compasseth me about with lyes and the house of Israel with deceit They think to circumvent and deceive the Lord with penitential pretences but indeed they do deceive their own souls for God searcheth the heart and trieth the reins and his eyes are upon the heart and upon the truth and it is just that they should be deceived with the fancy of pardon who think to deceive God with the shadow of repentance He who is but hypocritically good is really wicked and he that repents fainedly and falsly doth but provoke the wrath of God more against his soul c. Fifthly They do put themselves out of a capacity of forgiveness who remain They vvho remain unbelieving unbelieving whose hearts are not subdued and brought in to Christ by the Gospel will not consent to take him for their Head and Lord and will not serve Christ in his commands will not suffer him to reign over them to set up his kingdom in them nor to destroy his enemies in them Beloved mark what I say unto you be you what you will if yet you remain unbelievers your sins shall never be forgiven Suppose you be great or mean persons rich or poor persons learned or simple persons covetous and civil persons and just persons Papists or Protestants of this or that Opinion for Doctrine or Government if you believe not on Christ as well as profess Christ if your hearts will not consent to match with Christ if there be any sin or any thing of the world which lies nearer your heart than Christ which holds it off and keeps it from Christ you are now unbelievers and your sin shall not be forgiven 1 Joh. 5. 12. He that hath the Son hath life and he that hath not the Son hath not life Joh. 3. 36. He that believeth not shall not see life but the wrath of God abideth on him Mar. 16. 16. He that believeth not shall be damned Sixthly They also do put themselves out of a capacity of forgiveness who do They vvho despair of mercy absolutely despair of mercy Isidore said right Desperare est in infernum descendere to fall into dâ—spair is to fall into hell where there is perfection of misery without any hope of mercy Here consider a few Particulars 1. It is one thing to doubt and fear and question whether God will be merciful unto our sins and it is another thing to despaire of his mercies one may fear and doubt of mercy for his sins who yet doth not absolutely despair of mercy fear and questionings about mercy may arise from infirmity Psal 77. 9. Hath God forgotten to be gracious hath he in anger shut up his mercies Ver 10. I said this is my infirmity but absolute despair of mercy ariseth from absolute infidelity and it is a peremptory concluding against all the powers and goodness of mercy in God My sinne said Cain is greater than may or can be forgiven Gen. 4. 13. 2. Again there is a passionate and transient despaire And there is a setled and permanent despaire The one is total but not final the other is total and final In times of strong temptation and Gods desertion and our own melancholy and troubles of conscience one may possibly conclude there is no hope of mercy and his sins are such as exceed
sinnes Repenting sinners confesse their sins First You shall find Repenting sinners confessing their sins Ezra 9 6. O my God I am ashamed and blush to lift up my face unto thee my God for our iniquities are increased over our head and our trespass is grown up unto the heavens Ver. 10. And now O our God What shall we say after this for we have forsaken thy Commandments c. Psal 51. 3. I acknowledge my transgressions and my sin is ever before me Ver. 4. Against thee thee only have I sinned and done this evil in thy sight Dan. 9. 4. I prayed unto the Lord my God and made my confession and said O Lord the great and dreadful God c. Ver. 5. We have sinned and committed iniquity and have done wickedly and have rebelled even by departing from thy precepts and from thy judgements c. Ver. 8. O Lord righteousness belongeth unto thee but unto us confusion of face as at this day Luk. 15. 18. I will arise and go to my Father and will say unto him Father I have sinned against heaven and before thee Ver. 19. and am no more worthy to be called thy Son c. Secondly Now these penitently confessing sinners you shall expresly find And are under the promise of forgiveness to be under the promise of the forgiveness of sins I Joh. 1. 9. If we confess our sins he is faithful and just to forgive us our sins Psal 32. 5. I acknowledged my sin unto thee and mine iniquity have I not hid I said I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sinne Selah 3. The third and last part of Repentance is conversion or turning from Conversion from sin to God sin unto God Ezek. 33. 11. Turn ye turn ye from your evil wayes Repenting in Scripture is to this purpose styled a putting away of sins Isa 1. 16. and a casting away of our sins Ezek. 18. 31. and a forsaking of our sins Prov. 28. 13. and a departing from iniquity 2 Tim. 2. 19. and a turning to repent of sin and to continue in sin are a contradiction as if you should say that a man leaves his sins when yet he holds them fast and will not let them go Two things you also read of this part of Repentance 1. One That truly penitent persons do forsake their sins they turn from Penitent persons forsake their sins them they put them away Isa 30. 22. Ye shall defile the covering of thy graven images of silver and the ornaments of thy molten images of gold Thou shalt cast them away as a menstruous cloth Thou shall say unto it Get thee hence Hos 14. 8. Ephraim shall say What have I to do any more with Idols Judg. 10. 15. And the children of Israel said unto the Lord We have sinned Do thou unto us whatsoever seemeth good unto thee Ver. 16. And they put away the strange gods from among them and served the Lord. Job 34. 31. Surely it is meet to be said unto God I have born chastisement I will not offend any more Ver. 32. That which I see not Teach thou me if I have done iniquity I will do no more Jonah 3. 8. Let them every one turn from his evil way Ver. 10. And God saw their works that they turned from their evil way 2. The other That they who do penitentially turn from their sins are They who turn frâ—m sin are under the promise of pardon under the promise of forgiveness of sin Prov. 28. 13. Whoso confesseth and forsaketh his sins shall finde mercy Many men confess their sins who yet do still love to keep their sins and therefore shall miss of mercy but the way for mercy is to forsake their sin as well as to confess sin Isa 55. 7. Let the wicked forsake his way and let the unrighteous forsake his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Thus have I opened unto you the integral parts of Repentance which doth certainly bring us within the capacity of the promise of forgiveness of sins Secondly I shall now proceed to handle the Qualifications of every one of The right qualifications of those parts of Repentance these parts of Repentance by which you may know that you do in truth act every one of them and consequently are under the promise c. And the rather do I insist on this because many persons do think that they are sorry for their sins and do think that they do rightly confess their sins and do think that they forsake their sins and thereupon do presume upon forgiving mercy whereas really they are still under the love and power and service of their sins and do not repent at all all which you shall find in every part which I have mentioned clearly instanced in Scripture First For mourning and weeping and afflicting the soul persons have acted something in this way and yet have not repented in truth and therefore have missed of forgiveness Mal. 2. 13. This have ye done again covering the Altar of the Lord with tears with weeping and with crying insomuch that ye regarded not the offering any more All this was but hypocrisie for notwithstanding all these tears they dealt treacherously every one against his brother Ver. 10. And profaned the holiness of the Lord which he loved and married the daughter of a strange god Ver. 11. Isa 58. 3. Wherefore have we fasted and thou seest not Wherefore have we afflicted our souls and thou takest no knowledge Ver. 5. Is it such a Fast as I have chosen a day for a man to afflict his soul c. Secondly For confession of sins some have done this and yet they have not rightly and penitentially done this Exod. 9. 27. Pharaoh said I have sinned this time the Lord is righteous and I and my people are wicked see what a confession is here but then see Ver 34. when Pharaoh saw that the rain and the hail and the thunder were ceased he sinned yet more and hardened his heart he and his servants Thirdly For turning from sin some have pretended thus far and yet have not truly acted therein Psal 78. 34. When he slew them then they sought him and they returned and enquired early after God Ver. 35 36. Nevertheless they did flatter him with their mouth and they lyed unto him with their tongues Ver. 37. For their heart was not right with him neither were they stedfast in his Covenant Jer. 2. 20. Of old time I have broken thy yoke and burst thy hands and thou saidst I will not transgress when upon every high hill and under every green Tree thou wanderedst playing the harlot Thus you see that some have pretended to all the parts of Repentance and yet have not acted up to any one part in truth Therefore I will now deliver unto you the right qualifications of all
nature or desert or circumstances of it nor afflictions devolving or throwing our sins upon others as Adam did upon his Wife and she upon the Divel but it is a clear Inditement Accusation or Charge against our selves before God I have sinned against heaven and before thee said the Prodigal Luk. 15. 18. I was a blusphemer and a persecutor and injurious and of sinners the chief said Paul 1 Tim. 1. 13 15. 4. It is a fiduciary acknowledgement of our sins it is joyned with some A fiduciary acknowledgement degree of faith for it is made to God not as to a Judge only who condemns upon the Parties confession but as to a Father who knows how to pity and forgive the mourning and repenting childe who begins to accuse and condemn himself Hosea 14. 2. Take with you words and turn unto the Lord and say unto him Take away all iniquity and receive us graciously Deut. 9. 8. O Lord to us belongeth confusion of face and because we have sinned against thee Ver. 9. To the Lord our God belong mercies and forgiveness though we have rebelled against him Lord I am a sinful creature but thou art a merciful God! I deserve wrath but thou canst shew mercy I am unworthy of any mercy but thou forgivest sins freely and thou hast promised forgiveness unto them who confess their sins O forgive me all my sins for Christs sake 5. Lastly True penitential confession which shall obtain forgiveness of sins It is attended with desire of humbling and endeavors of reforming is attended with desires of humbliâ—â— and endeavours of reforming When a Patient layes open his diseases to the Physitian it is for this purpose that the Physitian would cure them as the poor man having related unto Christ the grievous distempers of his child requested Mark 9. 22. But if thou canst do any thing have compassion on us and help us So when a penitent person confesseth his sins to God it is alwayes accompanied with earnest desires O Lord heal these diseases of my soul heal my pride and heal my vain-glory and heal my filthiness and heal my impatience and heal my unbelief and heal my worldliness as David with the confession of his sins joyned this petition Psal 51. 10. Create in me a clean heart O God and renew a right spirit within me Nay moreover the right confession of sins is attended with the real endeavour of reforming our sins therefore Solomon puts these together He that confesseth and forsaketh his sins shall finde mercy Prov. 28. 13. And this was the practice of the children of Israel they joyned Reformation with their Confession and good came of it unto them as you may see Judg. 10. 15. We have sinned Ver. 16. And they put away the strange gods from among them and served the Lord and his soul was grieved for the misery of Israel Thirdly The qualifications of the right turning from sin which puts us within The qualification of a right turning from sin A cordial turning in the capacity of the promise of forgiveness of our sins First It is a cordial turning Joel 2. 12. Turn ye even to me with all your heart Deut. 30. 10. If thou turn unto the Lord thy God with all thine heart and with all thy soul 2 Chron. 6. 38. If they return to thee with all their heart and with all their soul Ver. 39. then hear thou from the heavens their prayer and their supplication and forgive their sins c. Here are singular expressions to set forth the life and truth of penitential turning from sin viz. To turn with the heart and with all the heart with all the heart and with all the soul What may these expressions mean and signifie There are two things principally intended in them 1. One is a reality of turning for he doth indeed repent whose heart repents and he doth indeed turn from his sins whose heart doth turn from sin if the heart turns not the repentance is but feigned and hypocritical Suppose you should for awhile lay ande your sins you may therein seem unto men to repent but if you still love your sins and hold them fast and will not part with them you are so far from repenting in the sight and account of God that he looks upon you as plain hypocrites who pretend only to forsake your sins when indeed you are the servants of sin and intend not at all to foâ—sake them Well then to turn from sin with the heart is to have an heart giving a Bill of Divorce unto our sins breaking the league with sin casting it off for any more love and obedience c. 2. Another is a perfection or fulness of turning that doth the turning with all the heart and with all the soul and with the whole heart signifie as when ones whole hâ—art is set upon an object or is employed in any service the meaning is that every faculty of the soul is unitedly and concurrently engaged to that object and in that service I have sought thee with my whole heart said David Psal 119. 10. i. e. Not any one faculty of my soul but is drawn out and exercised in that work So to turn from our sin with the whole heart with all the heart and with all the soul is to have every faculty drawn off from sin and disinterested of sin and as it were outing and discharging it self thereof all of them agreeing and consenting to course it away viz. First The understanding saith I will never give way to any deceitful motions of sin any more nor to any delightful contemplation of it any more I will not count it as pleasure or profit but shall esteem of it as indeed it is an object every way to be hated and rejected Secondly The Judgement turns away from it by disapproving and disallowing and condemning of it I will never reason and plead for it more I will never contrive or devise to gratifie it more I will never make pretences and shifts to colour it any more O it is the greatest evil the only dishonour of God the only cause of the death of Christ and the only danger and damnation of the soul Thirdly The conscience turns away from it O saith conscience sin hath been the thorn in my eye and the arrow in my side it hath wounded me and made me restless and filled me with bitterness I will give warning against it I will threaten aganst it I will trouble and vex you for it Fourthly The will turns away from it in resolution and purpose I will never obey sin any more in the lusts thereof I will never give over till I find the vertue of Christ to crucifie and mortifie them Fifthly And every affection of the soul turns away from sin in true repentance 1. Love saith I will never embrace thee more 2. Desire saith I will never long after thee more 3. Delight saith I will never take content in thee more 4. Hatred saith I
abominable Idolatries 1 Pet. 4. 3. Foolish disobedient deceiving serving divers lusts and pleasures living in malice and envy hateful and hating one another Tit. 3. 3. And perhaps as the Apostles fear was of many of the Corinthians we have not repented of the uncleanness and fornication and lasciviousness which we have committed 2 Cor. 12. 21. Fourthly We should be most importunately fervent with the God and Father of our Lord Jesus Christ from whom alone every good and perfect gift doth come that he would grant unto us as he did unto those Gentiles repentance unto life Acts 11. 18. and that it may be given unto us as once unto the Philipians to believe Phil. 1. 29. Fifthly We should more diligently and reverently attend the preaching of the Word by which God doth put forth his power and his grace for the working of Repentance and Faith in us Luke 11. 32. The men of Nineve repented at the preaching of Jonas Ephes 1. 13. In whom ye also trusted after that ye heard the Word of truth the Gospel of your Salvation SECT VII Vse 3 DOth God himself promise the forgiveness of sins unto all people in Covenant with him Behold then you who are the people of God your condition The happiness of a pardoned condition and your portion you are the Generation of Gods mercy you and you only are the people who have their iniquities forgiven and upon this very account your very condition 1. It is a very comfortable condition Son Be of good comfort thy sins are It is veâ—y comfortable forgiven thee Matth. 9. 2. Comfort ye comfort ye my people speak ye comfortably to Jerusalem and cry unto her that her iniquity is pardoned Isa 40 1 2. 2. Yea it is a very blessed condition Blessed is the man whose transgression And blessed is forgiven whose sin is covered Blessed is the man unto whom the Lord imputed no iniquity Psal 32. 1 2. Quest But will some say Wherein lies the comfortableness and blessedness This appears fâ—â—m this that our sins are forgiven Sol. I will shew you 1. In a privative way 2. In a positive way 1. In a privative way In a privative way You are for ever secured from Gods wrath First If God himself hath forgiven you your sins Then you are for ever delivered and secured from the wrath of God God will never deal with you or against you as a revenging Judge as an enemy in wrath Beloved it is better to have all the world to be our enemy than to have God to be our enemy and to have all the world displeased with us than to have God displeased with us for he is of infinite power and his wrath is of infinite weight it doth exceedingly distress and vex the conscience and fills up the soul with dreadful amazement and with unsufferable pains and with continual restlessness that the sinner upon whom it is fallen is utterly cursed and sinks with what he feels and with what he still fears and every day and houâ—e expects from the just God for all his unpardoned sins Now from this wrath of God as a revenging Judge whatsoever it may be in the nature of it or in the effect of it and in the eternity of it is every forgiven sinner delivered and secured it shall never fall upon him at all though temptations may fall upon him and afflictions may befal him and the fatherly displeasures may befal him and though some kinds of desertions may befal him and though misapprehensions of Gods love may befal him and though sickness and weakness and death it self may befal him yet the judicial 〈◊〉 of God shall never befal him neither in whole nor in part neither in greater nor in lesser degrees neither in this life nor in the life to come for Rom. 5. 9. Being justified by the blood of Christ we are saved from wrath through him Ephes 2. 16. And by his Cross all enmity is slain Gal. 3. 13. And Christ hatâ— redeemed us from the curse of the Law being made a curse for us when sin is forgiven wrath is gone and curse is gone sin being taken away they are taken away Mine anger is turned away from him Hos 14. 4. Secondly You shall never be condemneâ— for your sins you are certainly off You shall never be condemned from that sentence Who saith the Aposte Rom. 8. 33. shall lay any thing to the charge of Gods Elect it is God that justifieth Who Ver. 34. is he that condemneth it is Christ that dyed To be condemned and to be justified are absolutely inconsistent for condemnation is the act of justice justification is the act of grace in condemnation siâ— is imputed but in justification sin is not imputed in condemnation the sinner is adjudged to that punishment which his sins deserve but in justâ—fication he is discharged of that punishment which for sin he was obnoxious unto in condemnation the sinner is called to an account and he is questioned and sentenced as a cursed Malefactor but in justification he is dismissed cleared and acquitted by the blood of Christ and his sins are mentioned no more and never shall be remembred Now what an unspeakable mercy is this that thy poor soul shall never be damned that notwithstanding all thy sins which deserve an eternal separation from God in blessedness and an eternal endurance of the flames of hell yet none of these things shall ever befall thee but the Lord himself hath delivered thy soul from going down into the pit in forgiving all thy transgressions in which he hath cancelled the hand-writing which was against thee and taken it out of the way so that nothing is to be found any more which may be an effectual Charge against you and which can remain as a ground or reason for God to condemn and destroy you There is nothing whatsoever for which God will condemn any person but sin and no person can be condemned for sin if God hath been pleased to forgive him his sins in the blood of Jesus Christ Thirdly Conscience hath no more authority to accuse you to threaten you Conscience hath no more authority to accuse to terrifie you to disquiet or trouble you why so God hath discharged you and conscience must speak as God speaks and act in a subordination to Gods acting If God doth bind conscience must not loose but bind and if God looseth and acquits conscience must not bind but loose If God condemns conscience must not acquit and forgive and if God acquits and forgives conscience must not condemn if God speaks trouble conscience must not speak peace and if God speaks peace conscience must not speak trouble for conscience is but Gods Deputy or Officer and hath Commission to act always in the way of subordination and conformity unto God as it must bring home the threatnings unto those whom God threatens so it must supply the comfort unto those to whom God promiseth comfort and
given him yet he may lose the comfortable sight and feeling of it either by some great transgression or by his pride or by his covetousness c. O but do not lose the hive which hath so much honey by all means so preserve this favour and this mercy that still you may fetch joy and comfort and support from it and therefore when you have attained unto the forgiveness of your sins learn then 1. To walk humbly with your forgiving and reconciled God the more is forgiven the more cause of humility confessing still your unworthiness of so great a mercy and that God did forgive your sins not for your sake but for his own Name sake be not lifted up at all but remember still your own sins which God hath forgiven as Paul did and upon what gracious terms God forgave you Who am I said David I am not worthy of the least of thy mercies said Jacob. 2. To walk exactly before your forgiving God David saith in Psal 32. 1. Blessed is the man whose iniquities are forgiven Psal 32. 1 2. Blessed is the man in whose Spirit there is no guile and Psal 119. 1. Blessed are the undefiled in the way who walk in the way of the Lord. Ver. 3. They do no iniquity they walk in his wayes O that my wayes were so directed that I might keep thy statutes 3. To walk stedfastly with so good a God O that we could but attain one thing viz. to keep up that frame of spirit and that path or practice of walking which we found in our selves when God was pleased to let into our hearts the news that our sins were forgiven and that we could still continue so to walk with that thankfulness with that humbleness with that tenderness with that delightfulness with that enlargement then would our Sun still shine with strength then would our forgiveness still appear in sight and would afford unto us a long harvest of joyes and living springs of lastâ—ng comfort Fourthly Improve the forgiveness of your sins so as to be able in your distresses Improve it in distresses and tryals to draw comfortable conclusions from it and tryals to draw out and maintain such Conclusions every way as that mercy is a ground and Foundation for Quest You will say What might one conclude from this that God hath forgiven his sins Sol. I will mention some Conclusions which may infallibly be drawn from it viz. First You may conclude the seasonable enjoyment of lesser mercies because God hath forgiven your sins which is the greater mercy if he fulfils his promise in the As The seasonable enjoyment of lesser mercies greatest blessings surely he will not fail you in the least blessings as the Apostle argued He that spared not his own Son but delivered him to death for us all how shall he not with him freely give us all things Rom. 8. 32. So say I hath the Lord freely pardoned thy sins questionless he will freely give thee other things will he deny thee food and rayment who hath given thee Christ and forgiveness if his love extend to the greatest of mercies will it fail and fly off for the least of mercies Secondly You may conclude that certainly you are his people and that the Lord That you are Gods people and he is your God is your God that you do stand in a near Relation unto him and that he stands in a near Relation unto you why so because forgivenesse of sins is the portion only of the people of God of such who are in Covenant with him A Prince may forgive a Malefactor and yet there be no Covenant between them But God forgives none unless such as are first in Christ and by Christ are in his Covenant of mercy and peace Thirdly You may conclude that in all your changes and losses certainly you are That you are still under grace and love still under grace and love that the Lord hath set his love upon you that his favour is towards you Because forgiveness of sins is an act of special grace and favour and no man is forgiven but the Lord doth love him with an exceeding great love in and by Christ Object I but I am chastened and afflicted Sol. Whom the Lord loveth he chasteneth Heb. 12. 6. Fourthly You may conclude certainly that God is reconciled and that his wrath is off and shall never redound unto you and that the accusation and condemnation God is reconciled of the Law are stopt and superseaded c. Fifthly You may conclude that at length your souls shall go to heaven for your And you shall be saved sins are for that end forgiven that you might be brought to glory c. Fifthly Having your sins pardoned in Gods promise rest not untill you have got the notice and assurance of this in your own hearts and consciences Here let me Rest not till you have got the assurance of your pardon God doth sometimes pardon sin and not give the assurance of it speak briefly unto two things First That God doth sometimes pardon sins and yet doth not presently notifie or make the same manifest or evident unto the person pardoned no not though he truely repents As it is clear in David whose sin God did put away and yet it was a long time before David could get the evidence and assurance thereof in his own heart I grant that upon true repentance sin is forgiven and it is as true that sin may be forgiven and yet the forgiven sinner not be assured thereof Whether the Reasons of this may be 1. Because the manifestation of pardon to us is a meer act of grace and divine liberty 2. Or because God would teach us hereby that it is not so easy a matter to get the voice of joy after we have sinned and provoked him and should therefore fear to â—n any more 3. Or thirdly because it is so difficult to believe the forgiveness of sins though promised by God himself when the Conscience hath been previously troubled for sin c. Secondly That the assurance of our own hearts and consciences that God hath pardoned oer sinnes is a mercy much to be desired and would be of great advantage Yet it is a mercy much to be desired and of great advantage for our Setling Satisfying to pardoned sinners For 1. This would exceedingly settle our hearts and put an end to all our hard suspicions and fears and jealousies 2. This would abundantly satisfie the longing desires of our soules to see our great discharge and relief and acquittance under the hand and seale of God Returne O my soule unto thy rest for the Lord hath dealt bountifully with thee 3. This would admirably enlarge our hearts in the praises of mercy Psal 103. 1 2. Enlarging 4. This would wonderfully inflame our hearts in the love of God the sense of love begets love 1 Joh. 4. 19. We love him because he loved us Loving first 5.
Saints all along 5. And it seems to be a strong Guard against presumption and carnal security and looseness 6. And hath no direct natural appearance of inconveniencies in or from it Object Whereas they say this is Popish and Legal Sol. They speak ignorantly if not maliciously for they know that Jesus Christ in the Gospel-Commission joyned Repentance and Remission of sins It is as Popish to say Repentance is required for Assurance as for Remission for both are acts of grace Object But what if one should die before he repents Sol. And what if he should not dye That God who hath promised renewing mercy hath likewise promised renewed repentance Object But a man may be damned for the sinnes committed if all be not forgiven at once Sol. 1. As if a particular sin destroyed the state of Justification 2. What a sin deserves is one thing what it shall redundantly and eventually bring on the person is another thing 3. Though God doth not forgive all the sins at once yet he will certainly forgive them unto his people when committed and when repented of for God hath promised so to pardon them And no one promise of God can be shewed to the contrary It was Fulgentius his prayer Domine da poenitentiam postea indulgentiam Object But God justifies the ungodly therefore no need of subsequent repentance in relation to forgivenesse Sol. 1. Nay and put in too any Repentance or Faith at all for God justifies the ungodly 2. But he justifies the ungodly i. e. a man stands before God when he justifies him as a poor undone sinner having no righteousness of his own nor is Repentance required as the meritorious or as the material cause of Justification but as a meanes to enjoy what God hath pâ—omised to the believer Having thus waded through this great Controversie I shall now proceed unto the useful Application of the Doctrine That God doth promise to forgive all the sins of his people SECT III. Use 1. THe first Vse shall be of Information It may informe us of five Information things 1. Of that exceeding greatness of mercy which is in God 2. Of that exceeding love and kindness which is in God unto his people 3. Of what a heavy weight did lie upon Jesus Christ 4. Of the high Obligations which rest upon us who do enjoy this promise of universal forgiveness 5. Then multitude of sinnes is not absolutely inconsistent with pardon First In that God engageth himself by promise to forgive all the sins of all That God is a God of infinite mercy his people This doth manifestly declare unto us that he is a God of infinite mercy must he not needs be so who forgives such a number of sins and transgressions There are two things which discover unto us the infinite fulness and depth of mercy in God One is that vast Title attributed unto him and his mercy He is said to be of great mercy Psal 105. 8. and to be rich in mercy Ephes 2. 4. and to be plenteous in mercy Psal 86. 15. and to pardon abundantly Isa 55. 7. 1 Pet. 1 3. according to his abundant mercy and to keep mercy for thousands Exod. 34. 7. and to be of everlasting mercy Psal 100. 5. and to be of transcendent and incomparable mercy As the heaven is high above the earth so great is his mercy toward them that fear him Psal 103. 11. In like manner there are ascribed to his mercy and mercies a multitude Psal 51. 1. According to the multitude of thy tender mercies A depth Mich. 7. 19. Thou wilt cast all their sins into the depth of the sea Not only an abundance but an exceeding abundance 1 Tim. 1. 14. The grace of our Lord was exceeding abundant Nay an over abundance where sin abounded grace did much more abound Rom. 5. 23. It did superabound c. 2ly The other is the vast quantity of sinnes of which the people of God have been guilty Who saith David Psal 19. 12. can understand his errors i. e. the number of a mans sins is so numerous that with all the Arithmetick he hath he is not able to cast up how often he hath sinned Nay David surveying the number of his own sins he is non-plused and professeth that they are innumerable and that they are more than the hairs of his head Psal 40. 12. And Ezra in his confession Chap. 9. 6. Our iniquities are increased over our heads and our trespasse is grown up into the heavens Now if the number of sins in respect of one person be so innumerable what then is the number of all the sins of all the people of God yet there is mercy enough in God to pardon all and every one of them To pardon â—â— their sinnes which they do know and all the rest which they do not know Secondly In that God doth pardon all the sins of all his people this doth likewise discover the exceeding love and kindnesse of God to his people The Apostle The exceeding love and kindness of God to his people saith in 1 Pet. 4. 8. That Charity or love covereth a multitude of sinnes and that he that converts a sinner shall hide a multitude of sins Jam. 5. 20. Certainly then it shews exceeding love in God to cover to blot out to forget to passe over to pardon all the multitude of sins in his own people To injure God is infinitely more than to injure man to offend and dishonour him is infinitely more than to offend and dishonour man and for God to passe by all this it must needs flow from his infinite love and kindness and therefore God is said Rom. 5. 8. To commend or highly to exalt his love toward us in that whiles we were yet sinners Christ died for us and to shew the exceeding riches of his grace in his kindness towards us through Christ Jesus Eph. 2. 7. And the forgivenesse of our sins is rightly attributed to the riches of his grace Eâ—â—es 1. 7. Thirdly in that God forgives all the sins of all his people this may inform us What a heavy weight did lie upon Christ What an heavy weight did lie upon Jesus Christ and of that wonderful power and vertue of his sufferings There is no man who is able to express the surpassing desert and burden in any one particular sin we finde many times that some one sin set on with the wrath of God doth drive us to our feet it is more unto us than the shadows of death it doth fill us with such distractions and horror that we can neither live nor dye we are not able to sustain it nor yet to decline it what work then would all our sins make within us if the Lord should in wrath return them upon us Now all the sins of all the people of God from the beginning of the world to the end thereof were in all their kinds and numbers and aggravations laid upon Jesus Christ he bare all our
circumstances and the heart is really sensible of the injuries against God in them O how much oft-times hath he been provoked and dishonoured Psal 40. 12. Innumerable evils have compassed me about mine iniquities have taken hold of me so that I am not able to look up they are more than the hairs of my head therefore my heart faileth me Mark he is not able to look up and his heart faileth him O thinks he here is such a number of sins indeed will the Lord ever pardon all these I fear he will not I can hardly believe that he will There are three things which make it so difficult to believe that God will forgive all our sins 1. The weakness of faith which cannot presently apprehend and reach the heighth and depth and breadth and lenght of the love and mercy of God Simile a weak faith is like a weak eye which cannot behold the Sun in its glory so weak faith cannot so well behold God in the glorious manifestations of his exceedingly abundant grace but dazzles and doubts Is there such a treasury of mercies for a sinner is there enough in Christ for all these sins 2. The tenderness of conscience which being very sensible of a multitude of sins and feeling Gods displeasure and anger raiseth strong fears and exceptions against universal forgiveness of all our sins Shall I find mercy who do feel wrath Can I be perswaded that God will speak forgiveness to all my sins who do find him speaking such bitter things for some of my sins will he ever discharge me of all my sins who doth charge my sins with that strong displeasure upon my soul 3. The strong and manifold and subtile temptations and suggestions of Satan who knows how to heighten our sins and to diminish the mercies of God when he would bring us to despair as he doth know also how to diminish our sins and enlarge mercy when he would draw us to presumption O saith Satan here are such sins and here are so many of them that here is no hope at all for mercy the wrath of God you know is revealed from heaven against all ungodliness and all unrighteousness of men Rom. 1. 18. For some of these sins hath God long since destroyed and damned multitudes of men What then will he do to you for all these sins here is sin upon sin and nothing but sin without any interruption and without any cessation for twenty thirty forty fifty years together are committed against many threatnings warnings examples punishments yea and against many calls of mercy and offers of grace which had they been accepted in time there might have been some hope but you went on and multiplied your transgressions against all these therefore for such a multitude of sins no mercy will be found 'T is true that God hath promised to pardon all the sins of his people but you are none of that number had you been so would you or durst you thus to have multiplied and increased your transgressions against such a God you would have repented long ago and besides all this think you that you should not have had news of forgiveness after so many tears and prayers and hearknings and waitings if God would have forgave those sins Fourthly Though it be very difficult to believe that God will forgive all our Yet it is very necessary to believe this promise sins yet it is very necessary to believe this promise of God and that upon a threefold account 1. The honour of God which is as much concerned in this Branch of the Covenant as in any other he doth lay forth in it as I hinted before the riches of his grace and the glory of his great goodness and his heart of mercies to the very full and besides this he seals this part of his Covenant with the same infallibility of truth and ratifies it with the same blood of Christ which though it respects the stablishing of the whole Covenant yet it is more frequently expressed to confirme the Branch of the forgiveness of sins as you may see in Mat. 26. 28. Ephes 1. 7. 1 John 1 7. Rev. 1. 5. c. that our faith might be the more strengthened and so give unto God the more glory in and for such a gracious truth And let me tell you one thing that what ground you have to believe that God will forgive you any one of your sins the very same you have to believe that he will forgive you all your sins and upon the same reason that you believe not the promise as to the forgiveness of all your sins upon the same reason you must deny belief of the promise as to the forgiveness of any one sin and so God lose all the glory of his rich mercies by your unbelief 2. The peace of your own consciences for suppose you did believe that God would forgive some of your sins but some others of your sins he would not forgive could this partial forgiveness settle and quiet your consciences would they not hold you under as much fear and bondage as if not one of your sins were forgiven surely it would because there is still in any unforgiven sins so much guilt and merit as will serve effectually to the everlasting destruction of your souls and bodies 3. The renewing of you again to repentance and bringing of you back again unto God for suppose you confine your faith to believe that God will pardon the sins which you have committed in time past and beyond this your faith will not stir tell me then I beseech you what will you do for the sins you have committed since conversion will you have them pardoned or will you not have them pardoned will you go on in them or will you forsake them will you still go away or will you return to your first husband surely you would have them pardoned surely you would renew repentance and return to the Lord your God but how can this be if you cannot or will not believe that God will forgive those sins as well as the former If you be perswaded that forgiving mercy is at an end and God hath no more mercy to forgive any more sins I dare assure you that where the hope of mercy ceaseth there the practice of repentance will cease But on the contrary when you can by faith see God willing and ready to pardon you and accept of you this will melt and this will move your hearts to repent and to return unto the Lord c. God hath yet thoughts of mercy towards me I will arise and go to my Father and say Father I have sinned against thee c. Secondly And this leads me unto the next Branch of the Exhortation which Make use of this truth is that we must not only believe that God will forgive us all our sins but we must make use of this truth in all our occasions What one day of our life have we not occasion to make use
away all grounds of despair from the hearts of his people There are but three principal grounds of despair God takes away the grounds of despair 1. O my sins are so many that there is no hope of mercy 2. O but my sins are so high and so great that God will never forgive them 3. O but though God can and will forgive many sins and great sins yet he will not forgive my great sins My sin said Cain is greater than shall be forgiven Gen. 4. Now God answers all these Arguments and Grounds of despair which possibly may arise in the hearts of his people For 1. He promiseth that he will forgive all their sins and will cast them also into the depth of the sea 2. He promiseth to forgive their great sins though they have been as scarlet and red like crimson and though adulterers and though idolaters c. 3. This promise he himself doth make with respect unto every one of their persons as you may see here in the Text and in other Scriptures So that there remains no ground at all of despair for them Indeed there may be matter enough for their humiliation but none for desperation SECT III. 2. Vse DOth God promise the forgiveness of all sins yea of the great sins of his people Then let all the people who are sensible of any great Make out for the pardon of great sins transgression speedily and seriously make out unto the Mercy-seat for the pardon of their great sins For the managing of this Use I will 1. Premise a few Conclusions 2. Lay down some Directions what is to be done to get the pardon of great sinnes 3. Discover some Signs and Evidences by which one may know that even his great sins are forgiven First The Conclusions which I would premise as Motives to get the forgiveness Conclusions premised of our great sins are thesâ— First Even the people of God may be guilty of great transgressions both before The people of God may be guilty of great sins their conversion and also after their conversion 1. Before their conversion scarce any of them but have been guilty whâ—â— soule sins were those Corinthians guilty of before God had called them by his grace even of drunkennesse and idolatries and adulteries and Sodomies and Paul himself who seemed so unblameable in his conversation yet what great sins stood he guilty of He was mad in persecuting the Saints he had his hand in the blood of Stephen he was consenting to his death nay the Lord Jesus Christ arested him and accused him Saul Saul why persecutest thou me Acts 9. 4. Ephes 2. 3. Among whom also we had our conversation in times past in the lust of our flesh fulfilling the desires of the flesh and of the mind Titus 3. 3. We our selves were also foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another 2. After their conversion they have also been guilty of great sins Noah of drunkenness Gen. 9. 21. Lot of drunkenness and incest with his own daughters Gen. 19. 35 36. Solomon of abominable Idolatries 1 Kin. 11. 6 7. and David of adultery and murder 2 Sam. 11. 4. 12. 9. And a thousand to one but most of us have been guilty of some great sin or other either for the kind of it or for the circumstantial aggravations of it either of Omission or of Commission so that we all have cause to look after the forgiveness of great sins Secondly Their great sins do dishonor God as much nay more than the great sins of others 2 Sam. 12. 14. By this deed thou hast given great occasion to the enemies Their great sins dishonor God as much if not more than others of the Lord to blaspheme c. Rom. 2. 24. The Name of God is blasphemed among the Gentiles through you Yea they do exceedingly provoke God to withdraw his comfortable presence of joy from their spirits and to speak bitter things unto them and to correct them with a strong and exemplary chastisement and to suffer them to be buffeted by Satan with very heavy and distracting temptations upon this accout also they have reason to look after the forgivenesse of their great sins Thirdly Apprehensions of their great sins as unpardoned must needs fill their hearts with marvellous fears and their Consciences with unutterable unquietnesses The apprehension of these sins will fill their hearts with fears and burdens as in Davids roarings and his complaint of broken bones There is I think not any one person whose great sins have not at some time or other returned upon him and deeply wounded him Great sins of all other are certain terrors unto the Conscience and of all great sins these are so 1. The sins against nature 2. Those of grosse uncleanness 3. Those of blood and murder 4. Those of compact with the Divel 5. Those of blasphemy 6. Those against the workings of Conscience 7. Those against the Gospel 8. Presumptions 9. Relapses Any of these and any other great sins of which one hath been guilty they sit heavy upon the Conscience and do make dreadful work there and do often arise with exceeding terror and distraction so that the soul sinks under the guilt of them c. Fourthly There is nothing whatsoever which can allay and quiet Conscience troubled and troubling for the guilt of great sins but the presence or at least Nothing can allay those fears but the sense or hope of pardon the hope of forgiveness of them No earthly thing can quiet conscience in that condition David wanted not for them and yet he roared all the Day long and his bones waxed old and his moisture was turned into the drought of summer Psal 32. 34. Nay let me speak a bold word there is nothing in God which can do it but this merciful and gracious nature to forgive If the distressed sinner looks on his Justice he falls down confounded if he looks on his holiness O he is of purer eyes than to behold sinne if on his power O it is a fearful thing to fall into the hands of the living God! Nothing but mercy answers this distress or gives ease to this pain and trouble Be mercifull unto me O God said David God be merciful to me a sinner said the Publican Take away iniquity said the Church Beloved In all sorts of distress there is but one thing which is a proper relief In sickness health is the only help in hunger bread is the only help in thirst water is the only help in pains ease is the only help and so under the guilt of sin mercy is the only help This is life this is deliverance this is all Fifthly Though your sins have been or are very great yet there is hope of mercy Though your sins be great yet there is hope of mercy and that for you which may appear briefly by four particulars 1. The promise of
God reaches as you have heard to the pardon of great sins 2. The instances or acts of mercy they are recorded grants of grace and mercy to great transgressions You know thus they have passed to David to Solomon to Mary Magdalen to Peter to Paul to the Corinthians As great sins as yours hath God pardoned yea and perhaps greater sins than yours 3. God is still of a merciful nature he is as able and as ready to forgive as ever the Fountain is as full and as open Although the Lord hath shewn mercy to many and great sinners already yet he reserves and keeps mercy for thousands nay for a thousand generations You are not the first great sinners nor yet the last great sinners on whom he hath or on whom he will shew mercy his mercy endures for ever 4. He calls upon such as have been guilty of great sins to leave their sins and to come in unto him and hath assured them that if they do so he will forgive their great sins Isa 1. 10. Hear the Word of the Lord ye Rulers of Sodom and ye people of Gomorrah Ver. 15. Your hands are full of blood Ver. 16. Wash you make you clean put away the evil of your doings before mine eyes cease to do evil ver 17. learn to do well c. Ver. 18. Come now and let us reason together saith the Lord though your sinnes be as scarlet they shall be as white as snow though they be red like crimson they shall be as wool Jer. 3. 1. They say If a man put away his wife and she go away from him and she become another mans shall he return again unto her shall not that Land be greatly polluted but thou hast played the harlot with many lovers yet return again unto me saith the Lord. Ver. 5. Will he reserve his anger for ever will he keep it to the end behold thou hast spoken and done evil things as thou couldest Ver. 7. And I said after she had done all these things turn thou unto me but she returned not Ver. 12. Return thou back-sliding Israel saith the Lord and I will not cause mine anger to fall upon you for I am mercifull c. Secondly I now proceed to lay down some Directions what one should Directions how to get the pardon of great sins do who hath been guilty of great sins to get the pardon of them I will propose unto you no other Course or Practice than what you may read in the Scriptures that some have taken who have been guilty of great sins and have thereupon found mercy in the pardoning of them Quest What 's that will you say Sol. You shall find First That they have been greatly humbled and have greatly mourned for Be greatly humbled for them their great sinnings and then God did shew them mercy in the pardon of those sins Zach. 12. 11. In that day there shall be a great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddo Chap. 13. 1. In that day there shall be a Fountain opened to the house of David and to the inhabitants of Jerusalem for sinne and for uncleannesse Jer. 31. 19. I was ashamed yea even confounded because I did bear the reproach of my youth Ver. 20. I will surely have mercy upon him saith the Lord Psal 6. 6. I am weary of my groaning all the night I make my bed to swim I water my Couch with my tears and you know the Lord forgave his great sins Luk. 7. 38. Mary Magdalen stood at the feet of Christ behind him weeping and began to wash his feet with tears Ver. 48. And he said unto her Thy sinnes are forgiven thee Peter went out and wept bitterly for his great sin and that sin was forgiven And Paul fell down and trembled for his great sins and they were pardoned In all these instances you see great mourning for great sins and gracious pardon for them Go you and doe likewise and you shall find friendship Secondly That they have cordially and really forsaken their great sinnes they durst not continue in them but have loathed themselves and their abominations Cordially forsake them and have cast them away Ezâ—a 9. 14. Should we again break thy Commandements and joyn with the people of these abominations Isa 30. 22. Ye shall also defile the covering of thy graven Images of silver and the ornaments of thy molten images of gold then shalt thou cast them away as a menstruous cloth thou shalt say unto it Get thee hence Ver. 23. Then shall he give the rain of thy seed c. Hos 14. 8. Ephraim shall say What have I to do any more with Idols I have heard him and considered him I am like a green firre tree from me is thy fruit found Judg. 10. 16. And they put away the strange gods from among them and served the Lord. Acts 3. 19. Repent and be converted that your sinnes may be blotted out Thus did David thus did Manasse thus did Mary Magdalen thus did Paul and the Prodigal and thereupon did find mercy Such were some of you but ye are sanctified but ye are justified c. Lookst thou for mercy to pardon great sins and yet still goest on in thy trespasses c. Thirdly That they have earnestly prayed unto the Lord for the forgivenesse of their Earnestly pray for the pardon of them great sinnes Exod. 32. 31. O this people have sinned a great sinne and have made themselves gods of gold Ver. 32. Yet now if thou wilt forgive their sinne and if not blot me I pray thee out of the book which thou hast written so Moses prayed Psal 25. 11. For thy Names sake O Lord pardon mine iniquity for it is great Dan. 9. 5. We have sinned and committed iniquity and have done wickedly and have rebelled by departing from thy precepts Ver. 9. To the Lord our God belong mercies and forgivenesse though we have rebelled against him Ver. 19. O Lord hear O Lord forgive O Lord hearken and deferre not for thy Name sake Ver. 18. We do not present our supplications unto thee for our righteousnesse but for thy great mercies Luke 18. 13. And the Publican stood a farre off and would not lift up so much as his eyes to Heaven but smote upon his breast saying God be mercifull unto me a sinner In these Prayers for the pardon of great sinnes you may espy four Ingredients 1. That they have come from broken hearts sensible of their greatness 2. That they have come from humble hearts sensible of their own unworthiness 3 s That they have been sent up with believing hearts 4. That they have been plyed and followed with earnest and servent and importunate hearts which would have no denial and all of them found acceptance Fourthly That they have pleaded with God upon such grounds which have alwayes Plead with God upon prevailing grounds been prevalent with God for the obtaining of the forgiveness of their
repentance David after the pardon of his great sins then saith he Psal 51. 13. will I teach Transgressors thy ways and sinners shall be converted unto thee 3. A forgiving compassion bearing much and forgiving much as God for Christ sake hath forgiven them Sixthly True peace and joy which flow only from forgiving mercy Luke True peace and joy 7. 48. Thy sins are forgiven Ver. 50. Thy faith hath saved thee go in peace Rom. 5. 11. We also joy in God through our Lord Jesus Christ by whom we have now received the atonement There is a two-fold peace in a sinner 1. One ariseth from stupidity and depends upon an ignorant and seared conscience as a sick man is quiet while he sleeps 2. Another ariseth from faith which seals to the goodness and truth of the promise and causeth the soul to rest in that good and faithful Word that God for Christs sake will indeed forgive their great sins a peace that follows faith is a right peace and a right testimony that sin is forgiven 1 John 3. 21. If our hearts condemn us not then have we confidence towards God So there is a two-fold joy 1. Of presumption which is ungrounded and rash irrational and irreligious a joy that a mans sins are pardoned and yet no Word of God hath said it only his own heart saith it and with that joy there is at the same time conjoined sinful sensual joy in some lust or other 2. Of the Holy Ghost a joy which comes frâ—â— the Holy Ghost and depends likewise upon faith in Christ By whom we do receive the atonement this joy doth exceedingly enlarge the heart to God and fills it with special complacencies and delights in God and sweet communions with him c. such a peace in conscience and such a joy in God are the very fruits of his grace and love and mercy SECT IV. Vse 3 THE next Use shall be of Caution that we take heed lest we abuse and pervert this gracious promise of God touching the forgiveness of great sins Caution Abuse not this gracious mercy either by continuing under the guilt of former transgressions or by adding new guilt in the commission of more great iniquities O say some wild Atheists God is such a merciful God that he will forgive any sin yea the greatest sins adulteries and idolatries and drunkenness and blasphemers and therefore we will continue in these sins we will not be curbed and restrained but will take our delights and give over our selves unto lasciviousness to work all uncleanness with greediness Ephes 4. 19. To prevent such presumptions and desperate inferences in all that hear of Gods Six antidotes against presumption great mercifulness to pardon great transgressions give me favour to lay down fix Conclusions or Antidotes First Such presumptuous inferences are expresly contrary to the goodness and Such inferences are contrary to Gods goodness intention of Gods great mercy Psal 130. 4. There is forgiveness with thee that thou mayst be feared He doth not say There is forgiveness with thee that we may therefore boldly go on in sin but that we may fear to sin any more Rom. 2. 4. Despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance Rom. 6. 1. Shall we continue in sin that grace may abound God forbid q. d. Thou dost utterly mâ—stake and pervert the aime and intention of Gods mercy in sparing of thee and forbearance to punish and destroy thee alas it is not that thou shouldest therefore continue in sin but that thou shouldest repent of sin Beloved there is no Attribute of God which can be an encouragement to sin but every one of them is a strong reason to tuâ—n us from sin he is holy and of purer eyes than to behold sin therefore we should not sin he is just and righteous to recompâ—â—ce the sinner according to his ways therefore we should not sin he is mighty in Power and of great Might able to make good and to execute all the judgement which he hath threatned sinners with therefore we should not sin he in much patience bears with us and forbears to deal with us according to our sins therefore we should not sin and he is merciful and gracious ready to forgive therefore we should not sin not therefore we will continue in our sins not therefore we will multiply and adde sin to sin Secondly As God is merciful in pardoning great sinners so God is just in condemning God is just as well as merciful great sins and as he hath and will glorifie his mercy in forgiving and saving some great sinners so he hath and will glorifie his justice in judging and damning some other great sinners therefore do not presume to go on in great sins because God hath promised to forgive great sins Exod. 34. 6. The Lord the Lord God merciful and gracious Ver. 7. Keeping mercy for thousands forgiving iniquity transgression and sin Here you see his mercy declared that he will forgive the great sins of some persons but then read on and you shall finde his justice that he will punish the great sins of others And that will by no means clear the guilty visiting the iniquity of the fathers upon the childrens children unto the third and to the fourth generation You read that some of the Corinthians were justified and pardoned who had been guilty of adultery and Sodomy 1 Cor. 6. 9. And so you read of others that were damned for those sins Jude ver 7. Even as Sodom and Gomorrah and the Cities about them in like manner giving themselves over unto fornication and going after strange flesh are see forth for an example suffering the vengeance of eternal fire Thirdly There was never any great sinner whom God pardoned nor is there Never was any great sinner pardoned but he repented any great sinner whom God doth promise to pardon but he hath repented and he must repent of his great sins 1. Consider the great sinners whom God hath pardoned as they were great sinners so they were great penitents David was guilty of great sins but he repented of them all he repented of his murder and he repented of his adultery and he repented of his pride in numbring the people Manasses was an exceeding great sinner hardly any the like 2 Chron. 33. from ver 1. to ver 11. but he repented of his great sins he besought the Lord his God and humbled himself greatly before the God of his Fathers Ver. 12. And prayed unto him and he was intreated of him Ver. 13. And he reformed all again for he pulled down and put away all his Idolatry Ver. 15. And he did set up the true worship of God again and commanded Judah to serve the Lord God of Israel Ver. 16 c. 2. Consider the great sinners whom God doth promise to pardon certainly you shall find that promise to pass upon terms of
thy confidence on any thing but the blood c. Object But have you not told us that God promiseth forgiveness upon repenting and praying Sol. Yea but never for repenting and praying but only for Christs sake means they are for pardon but reasons and causes they are not of forgiveness therefore this do mourn and repent still but remember to stick unto Christs blood alone as the meritorious cause of your forgiveness O Lord I am a broken and penitent siâ—ner I beseech thee to forgive me my sins Why what reason upon what account saith God O Lord do it for Christs sake whose I am and whom I serve he shed his precious blood for the remission of sins for his sake forgive all my sins c. Vse 3 This is of great stay and comfort unto poor sinners who are rightly sensible of their sins and of the surpassing goodness of forgiving mercy and also of their For stay and comfort to poor sinners utter unworthiness thereof and many times are doubting and disputing what they may bring for mercy and what they should plead for mercy I will tell you what you should bring and what you should plead for which God will forgive you your sins bring Jesus â—hrist and plead in his blood and in his Name he is the propitiation for your sins and through his blood you have the forgiveness of your sins I am a great sinner and do need pardoning mercy O Lord I come not in mine own name but in Christs Name I cannot offer up any worthiness of mine own but I do by faith offer up the blood of Jesus Christ O pardon me for his sake wash me from my sins in his blood drown them in the depth his blood speaketh better things than the blood of Abel it was shed to satisfie thy justice and to reconcile and make peace Lord I rest not on my self but on thy Christ not on my works but on his merits his blood was shed for the remission of sins that is my plea and that is my confidence c. Poor soul this will carry it this will prevail for thee 1. The blood of Christ is the meritorious cause 2. And it is the only meritorious cause 3. And it is the effectual cause of forgiveness of sins God hath appointed it and God will own and accept of it he would have us draw nigh by the blood of Christ therefore make use of it rest upon it EZEK 36. 25. I will sprinkle clean water upon you and ye shall be clean c. I Now come to the handling of the second Proposition from these words viz. CHAP. VI. 2. Doct. THat the Lord himself doth promise not only to forgive the sins of his God promiseth not only forgivenesse but the Application of it to our souls What is meant by the sprinkling of Christs blood people in the blood of Christ but also to apply to every one of their souls that forgivenesse for the blood of Christ I will sprinkle upon you c The sprinkling of the blood of Christ on any is nothing else but the Application thereof to them for their good and benefit The sprinkling of the blood of the Lambe upon the posts of the house and the sprinkling of the blood upon the Leper did signifie the applying of the blood of Christ for pardon deliverance and salvation Here now I must shew unto you 1. What this sprinkling or the Application of the blood of Christ for forgiveness is 2. Why the Lord makes this promise of sprinkling or applying unto his people 3. Why he himself undertakes that work SECT I. 1. Quest WHat this sprinkling or application of the blood of Christ unto the What this sprinkling or application of Christs blood is people of God for the forgiveness of their sins is Sol. I humbly conceive That it is such an imputing of the blood of Christ unto them in particular as that they come to be certainly assured of the forgiveness of their very sins by the Spirit of God and by Faith In this description there are three things remarkable concerning this sprinkling or application of the blood of Christ for forgiveness 1. That in it there is a particular and personal imputation of the blood of Christ for forgiveness 2. That it is not only an imputation but also a Certioration or a respective asserting of them touching the forgivenesse of their sinnes in and for Christ 3. That this asserting Application is made by the Spirit of God and by Faith First This sprinkling it is a particular and personal imputation of the blood of It is a personal imputation of his blood Christ unto the people of God for the forgiveness of their sins As the Lord did impute their sin unto Christ He laid on him the iniquity of us all Isa 53. And as Christ was made sin for them Hew as made sin for us 2 Cor. 5. So the Lord doth impute the sufferings of Christ unto them i. e. accepts of them on their behalf and puts them upon their account and as if the Lord should say unto every particular believer my Son was thy Surety and stood in thy stead and suffered and satisfied and took away thy sins by his blood and that for thee in his blood I find a Ransom for thy soul I do acknowledge my self satisfied for thee and satisfied towards thee and thou art delivered and discharged I forgive thee thy sins and am reconciled unto thee and will save thee for my Christ sake In his blood thou hast Redemption the forgiveness of thy sins Simile As when a surety satisfies the Creditor for a debt this is accounted unto the Debtor and reckoned as a discharge unto him in particular I am paid and you are discharged saith the Creditor So it is in this case of Gods forgiving his people for Christ sake so I am paid and you are discharged and I have no more to say to you 2 Cor. 5. 19. God was in Christ reconciling the world unto himself not imputing their trespasses unto them But this is not all which is meant by sprinkling viz. A particular Application or Imputation of the blood of Christ to the believer for the forgiveness of his sins which is if I may so call it an Immanent Action or work within God himself But moreover Secondly This sprinkling of the blood of Christ for forgiveness it is a notifying It is a notifying of this unto the soul declaring ascertaining work of God making known to the very heart and consciences of his people that for Christs sake he hath forgiven them their sins Psal 51. 7. Purge me with Hysop and I shall be clean The Prophet seems expresly to alude unto the Leper and the cleansing of him and to the pronouncing of him clean of which you may read in Levit. 14. 3. The Priest shall go out of the Camp and the Priests shall look and behold if the plague of Leprosie be healed in the Leper Ver. 4.
cryes out O Lord pity and pardon and comfort my distressed soul with the assurance of thy love and of forgiving mercy for Christs sake And then the voice of comfort and joy speaks Be of good chear thy sins are forgiven thee and writes this good news upon the conscience Why this is right assurance and right comfort of the Holy Ghost Secondly There always goes a renewing and sanctifying work of the Spirit A renewing and sanâ—â—ifying work before the assuring and witnessing work of the Spirit Here I will briefly clear two Points 1. That the sanctifying work of the Spirit goes before the assuring work of the Spirit 2 Cor. 1. 21. He who hath anointed us is God Ver. 22. Who hath also sealed us Psal 85. 8. He will speak peace unto his people and to his Saints I beseech you tell me whose portion is forgiveness of sins and peace Hath the Lord promised it unto any but unto his people and who are indeed the people of God but Saints but holy people see 1 Pet. 2. 9. Ye are a chosen generation a royal Priesthood a holy Nation a peculiar people God will forgive none their sins but such as are his people much less will he assure any that their sins are forgiven but his people and all the people of God actually called into Covenant with him are holy therefore men must be sanctified before they are assured 2. It cannot be otherwise whether you consider First The Nature of the Spirit of God The Spirit of God is a holy Spirit and he will not aford his presence to any unless he first make them holy he always makes the Temple holy in which he intends to abide and dwell and if he will not abide in us unless he sanctifies us will he give us the assurance of the great love of God in Christ that our sins are pardoned before he sanctifies us Secondly You find in Experience that when the people of God fall into sin and do oppose the sanctifying work of the Spirit presently they lose comfort and assurance David did so Psal 51. if we must uphold sanctity to preserve the peace and comfort of the Spirit surely then there must be sanctity wrought before peace and assurance be spoken Thirdly A man must be in Christ before he can have propriety in the forgiveness of his sins and assurance that God hath for Christs sake forgiven him this all of you will grant as saith the Apostle If any man be in Christ he is a new creature 2 Cor. 5. 17. Fourthly Once more Mark what God hath threatned to wicked and ungodly persons namely wrath and judgement and destruction and visiting of their sins upon them this is the portion of their cup. Now would you have the Spirit of God to misapply the Word of God whatsoever God hath threatned or promised in his Word that the Spirit of God is to apply his work it is to apply threatnings and his work it is to apply promises and his office it is to apply the one and the other respectively to the persons under the threatnings and under the promises he knows the mind of the Lord and therefore as he will not apply the threatnings of wrath unto the godly so he will not apply the promises of God to the wicked and if so then no assurance shall be by him applied unless men be holy Therefore let no man deceive himself with a deluded perswasion or assurance that his sins are pardoned as long as he remains wicked ungodly or unholy no no the holy Spirit never seals any but holy persons And there is a twofold holiness wrought in us before the Spirit gives assurance 1. One is Internal and Habitual which is the renewing and changing of the heart into a conformity with the Image of Christ 2. Another is External and Actual in the life and conversation Psal 50. 23. To him that ordereth his conversation aright will I shew the salvation of God Gal. 6. 16. As many as walk according to this rule peace be on them and mercy and upon the Israel of God Although this be true that every one who is sanctified is not presentâ—y assured yet this is true that the Spirit of God assures no man but first he sanctifies him Thirdly There always goes the believing work before assuring work of the Believing work Spirit the Spirit of God is a Spirit of faith and then the Spirit of comfort or assurance Ephes 1. 13. In whom after that ye believed ye were sealed with the holy Spirit of promise Rom. 15. 13. Now the God of hope fill you with all joy and peace in believing Mark first believing and then a filling with all joy and peace Psal 13. 5. I have trusted in thy mercy my heart shall rejoyce in thy salvation This Assertion I suppose will pass without dispute that the Spirit first works faith and then assurance and really it must be so for 1. You must be in relation of children and heirs before you can assure your selves of the portion of children Therefore the Apostle placeth the Spirit of Adoption before the witness of the Spirit as I hinted out of Rom. 15. 16. But it is by faith that we are children Gal. 3. 26 And receive the dignity of sons Joh. 1. 12. 2. None can assure himself of benefit but he who hath first a propriety in Christ union is the sole foundation of communion see 1 Cor. 1. 30. Of him are ye in Christ Jesus who of God is made unto us Wisdome Righteousness Sanctification and Redemption What faith preceâ—es assurance Quest But now the question may be what faith that is which necessarily is precedent unto assurance Answered Sol. A twofold faith is previously required First A faith of union with Christ Secondly A faith of dependance upon the promises 1. A faith of union from which results propriety that Christ is yours and you are Christs as upon civil Marriage there ensues a mutual propriety this faith doth unquestionably precede the testimony or assurance of the Spirit for no part of Christs purchase can be sealed unto you before you have a part in Christ himself 2. A faith of dependance upon God that according to his promises he will both pardon you and also give you the assurance that he hath pardoned you for Christs sake and this faith is many times put forth to believe in hope against hope Rom. 4. 18. Before the Spirit lets in the assurance that our sins are pardoned I will hearken what c. Psal 80. 8. Fourthly There always goes praying and wrestling before this assuring Praying and wrestling work of the Spirit The Spirit of supplication goes before the Spirit of assurance Zach. 13. 9. They shall call upon my Name and I will hear them I will say it is my people and they shall say the Lord is my God Jer. 30. 21 22. Who is this that engaged his heart to approach unto me saith the Lord ye shall be my
but a mock of sin so utterly unsensible is he of sin Secondly Because it is an unflexible heart you may bow a stick and melt An unflexible heart the brass and bend the very iron but you cannot bow nor bend the stone the stone may be broken in pieces yet you can never so mollifie it as to make it to bow it is naturally hard and naturally unyielding Thus it is with the heart which is hard it is unflexible and unyielding it will be what it hath been Ezek. 3. 7. It will not hearken it will not obey it will receive no instruction advice counsel let God speak and do what he will let men speak and do what they can yet a hard heart fears not God nor regards man God sends Moses and Aaron to Pharaoh with a command to let Israel go he rejects this command Who is the Lord that I should obey his voice c. Then they shew wonders before him yet he will not yield then God sends plagues upon the fruit and corn and cattle and servants yet he will not yield nor obey Thus when the Israelites fell sick of the stone I mean when their hearts became hardned then they became unflexible and unyielding 2 Chron. 36. 15 16. The Lord sent Prophets to them early and late but they mocked the Messengers of God and despised his Word and misused his Prophets You may read in Amos the 4th how God dealt with them in manifold ways of judgement yet there was no yielding in ver 6. He sends them cleanness of teeth and want of bread yet have ye not returned unto me saith the Lord in ver 7. He with-held rain from them yet ver 8. have ye not returned unto me in ver 9. He smites them with blasting and mildew yet have ye not returned unto me in ver 10. He sent the pestilence among them after the manner of Egypt yet have ye not returned in ver 11. He overthrew some of them as he overthrew Sodom and Gomorrah and the rest were as a fire-brand pluck't out of the fire yet have ye not returned O this is the hard heart which when God speaks it will not hear when God calls it will not yield though God intreats it by mercies yet it will not yield to leave sin though God threatens it with wrath for continuing in sin yet it will not forsake sin though God plucks away mercies after mercies though God lets down judgement after judgement though he wounds the conscience though he throws it into hell yet it will not yield to obey the voice of the Lord to turn from sin Thirdly Because it is a resisting heart the hard stone doth not only not A resisting heart receive impression but it resists and turns back the stroaks even so when the heart is hard it doth not only not admit the Word but instead of yielding it opposeth the Word and resists the Spirit of God Jer. 44. 16. As for the Word which thou hast spoken unto us in the Name of the Lord we will not hearken unto thee Ver. 17. but we will certainly do whatsoever thing goeth out of our own mouth Zach. 7. 11. They refused to hearken and pulled away the shoulder and stopped their ears that they should not hear Ver. 12. And made their hearts as an Adamant stone lest they should hear the Law Acts 7. 51. Ye stiffe-necked and uncircumcised in heart ye do always resist the Holy Ghost Hence it is that sinners of hard hearts are said to make light of the Word to despise it to reject it to mock at it to contradict it to blaspheme and speak against it as the Pharisees and the Jews c. Fourthly Because it is an heavy heart the stone is naturally heavy descending A heavy heart and inclining downward if you will find it you must look for it in the earth and if you throw it up it will fall down again to the earth that is its center thither it inclines and there it resteth So the hard heart it is an heavy heart not only heavy in a way of indisposition and untowardliness to what is good no mind to pray or hear or repent c. but also heavy in a way of inclination it is an heart which inclines downward to worldly lusts and sinful lusts in them it delights and rests as in its center Although sometimes in an exigence of outward trouble and inward anguish of conscience it seems to be lifted up yet upon the cessation of their working it returns again to its old love and practice of sin Fifthly Lastly The hard heart is called a stony heart because it is a barren A barren heart and unfruitful heart What fruit is to be gathered from the stone or rock Cast the seed on it let the rain come down from heaven upon it let the Sun shine with its beams upon it yet the stone is a stone still a barren and unfruitful lump of earth And thus is it with an hard heart though the man lives under many precious means of grace and manifold helps and daily opportunities and though others are wrought upon by the Word the Word brings forth in them the fruits of knowledge of godly sorrow of repentance of faith of love of newness of heart and life c. yet in him it is unfruitful though he lives under it many years yet his heart is ignorant still and proud still and earthly still and filthy still he is not humbled nor changed nor reformed at all Thus you have some Reasons why the hard heart is called a stony heart Now in the next place lets enquire Quest 2. What kinds of stonyness or hardness of heart is to be found in man The kinds of hardness in man that so we may the more admire at the greatness of Gods mercy who promiseth to take it away out of our natures Sol. For this know that there is a threefold hardness incident to the heart of man 1. One is Natural 2. The second is Habitual or Contracted 3. The third is Judicial or Penal First Natural hardness of heart is that Tomb-stone of sin and death Natural hardness it is one part of that wretched nature conveyed unto us by the fall of Adam by which our hearts are made dark and unsensible of our sins and untoward and disobedient and gain-saying and unyielding and refractory and obstinately set against the commands and ways of God and the strivings of his Spirit and all his dealings either in ways of mercy or in ways of judgement This natural hardness as it is in every man by nature so it is in every part of man in every faculty of his soul In his understanding there is a wonderful incapacity and stupidity and inapprehensiveness of them though distinctly opened and often revealed truths and ways of God In his memory there is such a hardness that all the heavenly delivery of the mind of God in things pertaining to salvation fall away as
and unworthy of any mercy Lord be merciful to me a sinner Thirdly When hardness of heart is cured or curing then conscience recovers Conscience recovers it seâ—â— in all its offices it self in all its offices and operations it was 1. Asleep before but now it is awakened it was 2. Dead before but now it is alive it was 3. Silent before but now it speaks and now it shews it self with wonderful authority and power First Now it is an Accuser These have been your sins Secondly Now it is a witness in testifying against thee that thou wast guilty at such a time and in such a place and in such company Thirdly Now it is a Judge and condemns the sinner Wrath belongs to thee fâ—om which thou shalt never escape unless thou get into Christ Fourthly And now it wounds and troubles the sinner for what he hath done thou didst withstand such means of grace and thou didst resist such strivings of Gods Spirit and thou didst scorn and mock at the Word of God and thou didst hate instruction and reproof and thou didst therefore harden thy heart and wouldst commit such and such sins because thy sins were discovered and reproved c. Fourthly When hardness of heart is cured or curing then the sinner will not The sinner will make out for counsel rest in the sense of his miserable condition but out he goes for counsel to this Minister and that Minister and there he cries out with tears O Sirs what shall I do to be saved Acts 16. 30. I have slighted God and I have despised you and mock't at your counsel the good Lord forgive it me I now see what I saw not before and my heart is over-whelmed within me I know not what to do what way to take for the Lords sake shew me the way of life and mercy and peace Fifthly When hardness of heart is cured or curing then there is a special teachableness He is become teachable and tractableness fallen into the heart of a sinner the man can now hear reason and he is content to receive the Law from the mouth of God his slighting mocking despising spirit is departed from him and now it is Lord what wilt thou have me to do Acts 9. 6. and now it is Cause me to know the way wherein I should walk Psal 143. 8. Whiles hardness prevails upon the heart no word of mercy no work of affliction no command of God no counsel of man can do any thing but the sinner will hold on in his sinful way come of it what will but when hardness is off then the heart becomes like a tender branch you may bend it which way you will or like the soft wax which presently receives the impression Speak but one word Take heed do not such a thing it is evil the heart presently flies off Have a care do such a work the Lord requires it at your hands presently the heart yields it stands in awe of the Word Sixthly When hardness of heart is cured or curing then all the dealings The dealings of God will work kindly of God will work kindly and effectually upon thee When thou hearest the threatnings of God thy heart will tremble and melt as Josias did when thou seest the judgement of God thy heart will lament and mourn as Davids did when the Lord meets thee in a way of affliction thy heart will humble it self and bow before the Lord when the Lord shews thee any mercy and blessings thy heart will receive them with tears O how good is God to me a sinner when the Lord reveals himself in his Covenant and Promise and sets out himself in the exceeding riches of his grace and love and mercy why thy bowels are stirred within thee and tears do trickle down thine eyes and longings rise up in thy heart O Lord that thou wouldst be my portion Seventhly When hardness of heart is cured or curing then the sinner He will never be quiet till he have Christ will never be quiet untill he hath Christ and untill he can see God to be at peace with him and reconciled in Christ There is no hoâ— with a broken and tender heart without a Christ and without a reconciled God Lord give me Christ and Lord take away iniquity and Lord receive me graciously O he is now sensible what a sinner he hath been and what injuries God hath received from him and what God may do against him and what need he hath of a Christ to make peace for him and therefore his soul is impatient and strives and wrestles for Christ and the distressed man indeed is become willing to part with all so that he may have his part in Christ and Gods reconciled favour Eighthly What shall I say more when hardness of heart is cured or curing He hath a singular aptitude to prayer the sinner will find a singular aptitude to prayer and his great delight will be to be with God unto whom he can now open himself with enlarged confessions and with floods of tears and grief even for an heart to be given unto him to mourn and bewail his sins and to obey c. and that he would never suffer his heart to harden it self any more Ninthly When hardness of heart is cured or is curing there will be A singular fear to sin then a singular fear to sin against God any more the man would not live and do as formerly for all the world How shall I do this great wickedness and sin against God Gen. 39. 9. How shall we live in sin any longer Rom. 6. 2. Ezek. 36. 26. And I will take away the stony heart out of your flesh and will give you an heart of flesh You have heard something of the first Proposition vâ— That there is a stoninesse or hardnesse of heart in every man naturallyiz I now proceed to the second Proposition which is this CHAP. X. The stony heart taken away 2. Doct. THat God will take away that hardness of heart from his people I God takes away hardness of heart from his people will take away the stony heart out of your flesh you have the same promise in Ezek. 11. 19. I will take the stony heart out of their flesh For the opening of this Point I would speak unto these Particulars 1. The manner how God takes away the hardness of heart from his people 2. Why the Lord will do so 3. How this can be affirmed seeing there doth remain much hardness of heart in the people of God SECT I. Quest 1. THe manner how God takes away the hardnesse of heart from his The meanes how God takes it away peeople Sol. For Answer unto this remember that hardness of heart may be taken away 1. Preparatively 2. Effectually 3. Successively 4. Perfectly and compleatly First The Lord takes away the hardness of heart Preparatively when he lets in such a powerful work of his Spirit by the Law which doth
when fervency daily degenerates into formality surely tenderness is falling into hardness of heart Watchlesness over the spirit Fifthly A watchlesnesse over the spirit or soul it is not minded observed lookt unto in its motions affections transactions as formerly but the guard is drawn off there is less fear and more security less diligent care and more loose presumption The man was wont to keep his heart with all diligence narrowly observing the passages and workings of his Spirit the inclinations of his heart temptations of Satan behaviours of every day alone and in company and accordingly did apply himself with variety of petitions to God and humbled himself for what was amiss and renewed his strength in the Lord for the time to come O but now it is not thus the precious soul is neglected the City is not watched the thoughts and affections and actions are not observed the poor man is asleep and drowsie and his spirituall frame is impaired and he considers it not 2ly The sadnesse of this condition The sadness of this condition It is an evill distemper First It is a very evil and naughty distemper an hard heart softning that is good but the soft hardning again that 's very evil Was it good to tremble at the Word what is it now not to be moved by the Word was it good to think of sin and mourn what is it now to hear of thy sins and not to be troubled at all was it good to act duties with affections and life what is it now to neglect the duties or to act them with a heavy and careless Spirit There are four things which shew this hardning to be very evil 1. The marvellous ingratitude in it that the Lord should shew so much mercy to heal the disease and yet you relapse into it again 2. There is an express self-condemnation why you were exceedingly troubled at the hardness of your hearts and prayed against it and sought the prayers of others and now to harden your hearts again 3. There is presumption in it you do tempt the Lord by it Do you mean to continue in this case then you are undone do you mean to come out of it why do you then tempt the Lord by falling into it and presuming on his grace to recover you 4. If you look not speedily to your selves where think you will this hardning end perhaps in some great desertion perhaps in some great transgression perhaps in some exceeding great and long trouble of conscience Secondly It is a very uncomfortable condition How is thy Sun eclipsed It is a very uncomfortable condition and thy Spring cut off what is become of that spirit of Prayer what is become of that excellent assurance of which thou hast so much spoken where is that sweetly excusing testimony of Conscience what is become of that joy in the Holy Ghost and that peace with which thou wast wont to work Ah! thou hast suffered thy heart to harden again and God looks not on thee as he was wont and Conscience speaks not as it was wont and the Spirit of God manifests not himself as he was wont and Ordinances smile not on thee as they were wont nor doth Providence shine upon thy Tabernacle as it was wont But instead of these thou meetest with many a sharp affliction with many piercing reproofs with many a sad item and reckoning and scourges which no man knows and feels in the sting and bitterness of it but thou thy self Thirdly It is a very formal and empty estate how may it grieve thee to see It is an empty state a fruitless Vintage of thy soul Tell me what returns hast thou had all this while that this hardning distemper hath been upon thee thou hearest carelesly and negligently what hast thou been the better for all the Sermons which thou hast heard thou prayest coldly and formally and what good hath returned upon thy soul after them thou hast had no trading all this while at heaven how dull must grace be which is not used and how decaying must thy Spiritual strength be which all this while recovers no more strength Fourthly It is a very dangerour posture though it be not absolute Apostacy It is a dangerous posture yet it looks toward it Though I will not say that it is the turning of the grace of God into wantonnesse yet it bends towards it Though it be not falling from grace and though it be not a forsaking of God yet unquestionably it is a gâ—ieving of God and a provoking of him and for which he may very far leave a person 3ly Directions in this case for recovery Directions for recovery Finde out the cause First By all means find out the cause or causes of the hardning observe well 1. What conscience tells thee in thy bed at night or in the day of fear and affliction or in a day of Solemn Humiliation or in the meditation of thy short appearances before God 2. What the Word of God hints and points at in thee at what it levels and strikes there is an arrow some time or other shot which falls into thy very heart a message that is secretly delivered in way of conviction and reproof which saith Thou art the man and this is thy way and thy doings 3. What thy faithful and watchful friends say unto thee what their suspicions and fears are and unto what their friendly counsels do tend A thousand to one but some of these things which I shall mention have brought on thee this new hardness upon thy heart 1. Either spiritual pride this hath made thee to neglect thy watch and to neglect the Ordinances 2. Or a worldly surfet thou hast been taking in too much of the world and worldly business and this hath robbed thee of thy precious time to converse at heaven to meditate to examine to read to hear to pray to confer with thy Fellow-Christians 3. Or the deceitfulness of sin Thou hast ventured on lesser sins and they have ensnared thee and drawn thee to greater sins and these have brought upon thee the hardness of thy heart again c. Secondly When you have found out the spiritual causes by which your hearts Judge your selves and repent have been hardned then judge your selves and repent remember from whence thou art fallen and repent said Christ unto Ephesus Rev. 2. 5. Nay do not stay to look when this hardning will fall off from thee but hasten but compel thy self to retiredness and to a penitential consideration of thy hardning with the causes of it and the great evils in it and fall down before the Lord in humble confessions of thy great back-slidings and poure out prayer upon prayer O wrestle with the Father of mercies for his Christs sake to pity and pardon and heal and once more to cure and recover thee Follow on to seek the Lord though he doth secretly upbraid thee though for a while he delays thee though to thy
the testimonies of Gods reconciled favour O how doth the tender heart take on and judge and condemn it self if at any time it fall into sin O what a fool what a beast and why have I dealt thus with my God! why did I deal so unkindly with my kind God is this my love unto him is this my fear of him is this my tenderness of his glory O my soul what hast thou done why hast thou broken the bonds of friendship what hath the Lord been to thee that thou hast thus sinned against him And now the man falls a weeping and lamenting as if his heart would break and after some respite he thinks of his father again but he is ashamed to come to him and yet he will go to him and return with weeping and supplications O I cannot live thus I will home again to my fathers house and say I have sinned and am no more worthy to be called thy son Luke 15. Though shame and confusions belong to me yet mercies and forgiveness to him Dan. 9. O Lord heal my backslidings and forgive my backsldings and reoeive me graciously Hose 14. 2. And return again in mercy and make thy face to shine upon thy servant for the Lords sake Thus have I opened unto you the first Character or evidence of a heart spiritually soft and tender it is a heart filled with shame for sin and with grief for sin and with fear to sin and with zeal against sin and with care to be kept from sin and with restlestness till it can find God mercifully pardoning sin O that such tenderness and that such fruits of tenderness might be found in all our hearts Secondly A second Character by which we may know that we have the true The activity and life and power in conscience spiritual softness and tenderness of heart is the activity and life and power in conscience when God gives any one a soft and tender heart he gives him a conscience arrayed and enabled with other qualities and powers than in times past The Conscience heretofore was asleep but now it is awakned heretofore it was blind but now it sees heretofore it was silent but now it speaks heretofore it was loose and large but now it is strict and narrow heretofore it was dull and weak but now it is quick and powerful heretofore it was stupid and senceless but now it is apprehensive and active But I must not speak of all things about this that which I will pitch on is this the speciall Activities of Conscience where the heart is indeed tender 1. Concerning the good estate and welbeing of our souls 2. Concerning particular facts as to our doing or walking First Where the heart is tender there Conscience becomes active to clear out The conscience is active to clear our state the good and safe estate and well-being of our souls It will not suffer the poor soul to delude and deceive itself in matters of life and death to lay no grounds nor to venture all upon false bottoms and grounds of salvation and damnation of favour and wrath O saith Conscience thy soul is immortal and is for eternity and there are wayes to that eternity of Gods making and of mens making there is a reall relation to Christ and there is a seeming relation to Christ there is the power of godliness and there is the form of godliness there were virgins with oyle and there were virgins with lamps only there are some which believe and are saved and there are some that believe but for a time and perish If a man mistake himself he is undone for ever hereupon it is that Conscience in tender hearts dares not take up the estate of the soul upon trust and proud confidence and vain pretences or common grounds or every appearance but puts them on and makes them to study the Word of God and to prove what is the good and acceptable will of God and what indeed are the marks which do accompany salvation what are the infallible tokens of life of union with Christ of the new creature of a child of God born of the Spirit it causeth us to search our hearts and try our wayes to prove and examine our selves whether Christ be in us of a truth to give all diligence to make our calling and election sure and to work out our salvation with fear and trembling it will not suffer us to be careless sluggish dallying delaying c. Conscience takes those saving promises of the â—ord as unquestionable that a man must believe in the Lord Jesus Christ that will be saved and that he must repent that will have his sins pardoned and that he must be regenerated and born again who will enter into the kingdom of heaven And hereupon Conscience puts us on if our hearts be tender exceedingly to make clear and evident the assumption I do truely believe I do truely repent I am born again and my sins are pardoned and my soul shall be saved A tender heart would be sure that it is in a state of life and favour Secondly Where the heart is tender there conscience is alive in respect of the particular facts of our lives whether good or evil For good actions which concern us in our places and callings Conscience puts us upon the careful and sincere practice of them will not suffer us to omit and neglect them but enclines and hearkens unto them although danger and trouble be incident unto us for the performance of them Act. 4. 19. But Peter and John answered and said unto them Whether it be right in the sight of God to hearken unto you more than unto God judge ye ver 20. For we cannot but speak the things which we have seen and heard Act. 21. 13. Then Paul answered What mean you to weep and break mine heart for I am ready not to be bound only but also to dye at Jerusalem for the name of the Lord Jesus Josh 24. 25. If it seem evil unto you to serve the Lord chuse you this day whom you will serve whether the gods which your fathers served that were on the other side of the flood or the gods of the Amorites in whose land ye dwell but as for me and my house we will serve the Lord. For evil actions Conscience puts forth itself against them partly by warning It is evil if thou do it not partly by threatning It will be bitter unto thee it wlll deceive thee and break thy peace and confidences partly in striving with us and presenting argument upon argument consideration upon consideration Gods favour on the one hand and Gods displeasure on the other hand the happiness of walking uprightly the shortness of sins deceitful pleasures c. and all to keep us from sinning which if they prevail not then Conscience begins to be unquiet and it smites for sinning and accuses and condems and The respectiveness of our hearts to the Word of God troubles and vexes and
will never be quiet untill repentance be renewed and God appears to be pacified Thirdly If we have hearts spiritually soft and tender this will appear by the respectiveness of our hearts to the word of God And there are ten Properties of a tender heart in relation to the Word of God 1. It sets up the Word as a Light and Rule So Psal 119. 105. Thy Word is a lamp unto my feet and a light unto my paths ver 133. Order my steps in thy Word 2. It studies the Word and meditates therein to understand the mind of God concerning it Psal 119. 15. I meditate in thy precepts and have respect unto thy ways ver 148. Mine eyes prevent the night watches that I might meditate in thy Word 3. It layes up and gives special heed unto what God saith in his Word 2 Pet. 1. 19. We have also a more sure word of Prophesie whereunto ye do well that ye take heed Psal 119. 11. Thy Word have I hid within my heart that I might not sin against thee Prov. 7. 1. My son keep my words and lay up my commands with thee ver 3. Bind them upon thy fingers write them upon the table of thine heart 4. It stands in awe of the Word Psal 119. 161. My heart stands in awe of thy Word 5. It is led and guided by the Word Thou shalt guide me with thy counsel Psal 73. 24. Thy testimonies are my delight and my counsellors Psal 119. 24. My sheep hear my voice and follow me Joh. 10. 17. 6. It keeps close to the Word in all matters of faith and practice receives all and admits no more will not go without it and dares not strive against it 7. It conformes itself unto the Word Teach me O Lord the way of thy statutes and I shall keep it even to the end Psal 119. 33. All that the Lord hath said will we do and be obedient Exod. 24 7. O that my wayes were directed to keep thy statutes Psal 119. 5. He will teach us his wayes and we will walk in his paths Isa 2. 3. Ye have obeyed from the heart that form of doctrine whereto ye were delivered Rom. 6. 17. Moulded cast 8. It is quickly reduced wrought upon and recovered by the Word As in Davids case when Nathan said Thou art the man 2 Sam. 12. 7. David said unto Nathan I have sinned against the Lord ver 13. So Judges 2. 2. Ye have not obeyed my voice why have you done this ver 4. And it came to passe when the Angel of the Lord spake these words unto all the children of Israel that the people lift up their voice and wept ver 5. And they called the name of that place weepers Bochim and they sacrificed there unto the Lord. 9. It will often review and try itself by the Word lest it hath sinned or lest it should sin against God Psal 77. 6. I communed with my own heart and my spirit made diligent search Psal 119 59. I considered my wayes and turned my feet unto thy testimonies 10. It desires and endeavours to comply with all the Word of God and to fulfill all the will of God and to walk according to it in all things I have lived in all good Conscience unto this day Act. 23. 1. We trust we have a good conscience Heb. 13. 18. I have respect unto all thy commandements Psal 119. 6. Zachary and Elizabeth walked in all the Commandements and Ordinances before the Lord blameless Luke 1. 6. Fourthly If we have hearts Spiritually soft and tender this will appear by By our sensibleness in cases of Gods honour or dishonour our sensibleness and choice behaviour in the cases of Gods honour and dishonour This I think is one of the fullest discoveries of a soft and tender heart and therefore I will insist the more upon it by shewing unto you 1. The several wayes how God is honoured 2. The several expressions of a tender heart in relation unto Gods honour 3. The several wayes of Gods dishonour 4. The several affections and workings of a tender heart in the case of Gods dishonour First The several wayes of Gods being honoured God may be and is honoured How God is honoured As â—â— his Name and Attribuâ—es 1. As to his glorious Name and Attributes Deut. 28. 58. That thou mayest fear this glorious and fearful Name the Lord thy God When we do acknowledge and admire and exalt God in his holiness and goodness and mercifulness and Omnipoâ—ency and wisdom and greatness and authority and justice and faithfulness c. Exod. 15. 11. Who is like unto thee O Lord amongst the Gods who is like thee glorious in holiness fearful in praises doing wonders Job 9. 4. He is wise in heart and mighty in strength Exod. 34. 6. The Lord the Lord God merciful and gracious long-suffering abundant in goodnesse and truth Ver. 7. Keeping mercy for thousands forgiving iniquiâ—y transgressions and sins and that will by no means clear the guilty Deuter. 7. 9. Know that the Lord thy God he is God the faithful God which keepeth Covenant and mercy with them that love him and keep his commandements to a thousand generations 2. As to his worship and service Psal 29. 2. Give unto the Lord the glory due unto his Name or as it is in the Hebrew the honour of his Name worship the As to his Worship Lord in the beauty of holiness When we set up the true worship of God and serve him only and worship him only in Spirit and in truth and keep faithful unto it now we do honour and glorifie our God Thou hast not honoured me with thy sacrifices Isa 43. 23. The place where God is worshipped is called the place where his honour dwelleth 3. As to his Word and truths when they are magnified believed and embraced At his Word and upheld and obeyed when they have liberty and prosperity and success of efficacy 4. As to his works of Providence whether merciful respecting the good As to his Works of his people or judicial respecting the punishment of his adversaries in both which very much of God is to be seen and admired and blessed Secondly Now a soft and tender heart is exceedingly affected with Gods honour How the tender heart is affected in case of Gods honor and glory and with all the wayes publick and private for the honouring of God Such a person will take much pains to recover and restore the honour of God as you may see in Jehoshaphat and Hezekiah and Josiah to restore the true worship of God such a person will be at much cost to promote the honour of God 1 Chron. 29. 3. Because I have set my affection to the house of my God I have of mine one proper goods of gold and silver which I have given to the house of my God over and above all that I have prepared for thy holy house even three thousand talents of gold of the
object of my hatred I hate that which hath so much provoked God against me and which is the cause of all the evil upon me I will never love nor serve it any more Thirdly Then all our hopes are in mercy alone of which we judge our selves unworthy Fourthly Then it draws out the heart to make after a Christ who only can give peace and ease and bind up the broken in heart the Spirit of God leads out this humbled sinner to Gospel enquiries and to Gospel helpers As Act. 2. 37. What shall we do And Act. 16. 30. What must I do to be saved Fifthly Thus the heart strives earnestly with the Lord to give Faith that it may be able to close with Christ and the man is not and will not be satisfied untill he be by faith possessed of Christ how he prayes how he hears how he attends and waits till it be given unto him to believe 3. Union and Conjunction with Christ this is another choice work of the Spirit apparant in all to whom God gives his Spirit Union with Christ It is the Spirit of God who perswades and inclines and draws in the broken-hearted sinner unto Christ by him is the match made between the soul and Christ by him is Christ joyned unto us and by him are we joyned unto Christ Now the Spirit unites or brings in the humble and broken-hearted sinner to How the Spirit unites the broken-hearted sinner to Christ Christ on this wise First By opening the Gospel that word of glad tidings and of good news that good word of life and of hope unto the humbled sinner wherein as in a glass he doth see the great love rich mercy and free grace of God in Jesus Christ unto such who was sent and given by the Father to suffer for our sins and to take away our sins and to make our peace and to reconcile us unto God and to deliver and save our souls and that'â— the way to partake of him and all good by him is to believe on him this the Spirit of God makes evident unto the humble sinner and withall offers him that whosoever believes on him shall not perish but have everlasting life Joh. 3. 16. Secondly By presenting strong and safe Grounds or Arguments to the humble sinner that he ought to believe and may lay hold for his particular v. g. 1. The express command of God 1 Joh. 3. 23. This is his command that we should believe on the Name of his Son Jesus Christ 2. The express offer unto the humble sinner and plain call of Christ Matth. 11. 28. Come unto me all ye that are weary and heavy laden c. 3. The designation of Christ to this work of help and comfort Isa 66. 1. The Lord hath anointed me to preach good tidings unto the meek he hath sent me to bind up the broken-hearted 4. The promises and assurances of Christ that he shall not be disowned if he comes to him Joh. 6. 37. Him that cometh to me I will in no wise cast out nay he shall be accepted and eased Matth. 11. 28. Come unto me all ye that labour and are heavy laden and I will give you rest Thirdly by answering and resolving all the doubts and fears and exceptions of unbelief from the greatest of former sinnings and from present unworthiness and multitudes of wants these the Spirit inwardly answers and takes off by convincing the sinner that Christ must be his Righteousness and will be so to every one that believes and that our unworthiness hinders not but he that is athirst may come and take the water of life freely Rev. 22. 17. And he that hath no money he may come and buy wine and milk without money and without price Isa 55. 1. Fourthly By making the Gospel at length through his own power an effectual means of faith so that the humbled sinner becomes a believing sinner his heart is perswaded and opened to Christ and he glorifies all the goodness and kindness of Christ he receives and embraces him takes Christ for his Lord and Saviour and Husband and Head and is joyned unto him and made one with Christ and Christ is one with him This is the great and notable work of the Spirit which he works in every one of the people of God in Covenant not one of them but he is by the Spirit brought in to Christ The Spirit doth not only in a preparative way convince and humble them for their sins but also he doth in an effectuall manner bring them in to Christ whom he hath before prepared for Christ Therefore let us look well unto our selves by this may you know undoubtedly whether God hath put his Spirit within you If his Spirit be in you then you are in Christ If the Spirit be in your hearts then Faith is in your hearts If you be possessed of the Spirit then you are possessed of Christ your hearts are overcome are perswaded are drawn to Christ he hath been the great desire of your souls and he is the very portion of your soules You are Christs and Christ is yours But if your hearts remain ignorant of Christ or undesirous of Christ and careless of Christ and stubborn and opposite to Christ you will not have Christ to reign over you and you will not come to him though you may have life and you love your sins better than Christ and you will sit down with the pleasure and with the profit of the world assuredly you have not the Spirit of God and if you continue thus you shall dye and perish in you sins Fourthly Regeneration or Renovation this is another eminent work of the Spirit extant in all the people of God they are all of them regenerated and Regeneration renewed by the Spirit Joh. 3. 5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God Tit. 3. 5. According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost For the better opening of this I will shew unto you 1. What this work of the Spirit is what Regeneration or Renovation is 2. That this work of the Spirit is to be found in all the people of God to whom the Spirit is given Quest 1. What is this work of Regeneration or Renovation Sol. It is that work of the Spirit by which we partake of a new spiritual being What regeneration is even of the life of Christ yea of the same image of Christ and by which we are made new creatures As in every natural generation there is as the Philosophers speak an introduction of a new form as when the water is turned into aire or the are is turned into fire there is still another form a new form brought into them or as when a child is generated there is another new form brought into the matter which it had not before viz. a reasonable soul So is it in Spiritual
thou him or what receiveth he of thine hand v. 8. Thy wickedness may hurt a man as thou art and thy righteousness may profit the son of man Psal 16. 2. My goodness extendeth not to thee q. d. Thou art not benefited by any good works of ours c. I cannot add any thing thereby unto thee we receive all from thee but can give nothing unto thee by which thou mayest be bettered for thou art an infinite being and therefore we can add nothing to thee Secondly You must not do any good work thinking thereby to satisfie God for your evil works Many people when they have committed sin and injured Nor to satisfie God for our sins and dishonoured God then they fall a praying and a reading and a hearing and put on to works of piety and charity and their intention or end in doing of these duties is to make God amends and to make up the wrong which they have done him supposing that the good which now they do will ballance the evil which they have done and satisfie God Now though this be true that our sinnings do injure God and therefore its reason that after our sinnings we should be much humbled and be more circumspect in our walking and more diligent and upright Yet to act all these as satisfactions to God for the sinful injurious workes which we have done against him This is 1. Foolish 2ly Sinful First It is foolish forasmuch as nothing that we can do can amount unto It s foolish a satisfaction for the evil that we can do Because 1. All the good which we now do we ought still to have done and that which Reasons of it was still a duty can never be a satisfaction 2. There is more evil in the evil that we have done than there is good in the good which we do our sinful evil is perfectly evil and our best good is but imperfect good The evil that we do against God deserves hell and the good which we do deserves nothing the evil which is done needs infinite mercies to pardon it and the good which we do is so mixt with our sinfulness that that also needs mercy to pardon and accept it and that which needs mercy cannot be a satisfaction Secondly It is sinful For this is to take upon us the work of a Mediatour to whom alone that work of satisfaction doth pertain and he must be both God and It s sinful man or else he could not have satisfied for our sins Now to presume that our own imperfect obedience is able to satisfie God for our sins and to clear all our accounts and reckonings between him and us what is this but to lay aside the perfect satisfactions of Christ the only Mediatour and to set up our own weak righteousness as sufficient to compensate the Justice of God Thirdly You must not offer up any performances of yours as causes of mercy and Nor as causes of mercies and blessings blessings you must pray and you must mourn and you must repent and you must obey the voice of the Lord your God and you must walk in his statutes and do them and if you do so with upright hearts God will meet you with mercy and blessings Nevertheless you may not look on any performance of yours as causes meriting and purchasing any blessing unto you remember that excellent passage in Psal 25. 10. All the paths of the Lord are mercy and truth unto such as keep his Commandements and his testimonies Yet Ver. 11. For thy Name sake pardon mine iniquity for it is great Here is mercy and truth for them that keep his Commandements and then here is not our obedience but his Name the cause of our mercy not for my obedience sake but for thy Name sake pardon mine iniquity c. So when Daniel fasted and prayed in an extraordinary way for mercy and for deliverance out of the Babylonian captivity he impleads not those works as causes of them nay as so he rejects them Dan. 9. 17. Now therefore O our God heâ—r the prayer of thy servant and his supplications and cause thy face to shine upon thy sanctuary that is desolate for the Lords sake Ver. 18. O my God encline thine ear and hear open thine eyes and behold our desolations and the City that is called by thy Name for we do not present our supplications before thee for our righteousness but for thy great mercies There are four things to be observed about mercies and blessings What is to be observed about mercies and blessings 1. The Efficient Cause and that is only Gods own love and grace and mercy his own glorious love is the only efficient cause of all our blessings whether spiritual or temporal 2. The Final Cause and that is only Gods own glory all is from his mercy and all is for his glory he is the first and he is the last out of the sea of his mercy they come and into the sea of his glory they do return 3. The Meritorious Cause and that is Jesus Christ who by his blood hath purchased all things for us pertaining to life and godliness 4. The means by which not causes for which they are obtained and enjoyed They are means whereby blessings are obtained and such are our holy performances and walkings unto which God hath promised abundance of mercies and blessings and we shall enjoy them not Ratione facti for the worthiness of our doings but Ratione promissionis for the goodness and faithfulness of his promise unto our upright doing and walking Therefore take heed of looking on any doing and walking as meritorious causes of mercies and blessings For 1. All the good we can do is but what we ought to do and no duty of man can Why they cannot merit mercies be meritorious with God 2. All the good we do is done by the strength of Christ therefore it cannot merit seeing it is done not by our own strength but Christs 3. All the good we do finds acceptance only in and for Christ our prayers are accepted in him and our services are accepted in him and therefore they merit nothing of themselves 4. All good services must be done in faith or else they cannot be pleasing to God Heb. 11. 16. Now Faith and the merit of mans works are utterly inconsistent 5. Lastly All the blessings which you shall ever enjoy you must take them out of Gods promises or Covenant of grace and no gift flowing from that Covenant of grace but it is freely given unto us Fourthly You must not look upon any performances services acts of obedience They cannot make peace with God done by you as propitiations as able to make peace with God for the sins which you have committed against God When we have sinned against God we must humble our souls and repent and pray unto the Lord to pardon us and to be reconciled unto us and to take away iniquity and
unbeliefe and of sideing with it and nourishing of it which makes us so ready to deny the power of Gods alsufficiency and to question the intention and purpose of it unto our selves c. against this he wrestles much and doth pray much lest having a promise of Gods helping grace he should fall short of it through unbelief Thirdly If you do indeed look on God as your strength that can and will enable you to walk c. then his promise in relation unto your services of obedience will put life and courage into you even under the greatest and hardest of trials and duties so that the greatest and hardest services will be all one unto you with the weakest and smallest for saith the Church The Lord God will help me Esa 50. 7. 9. And as Asa said when he was going out against an boast of a thousand thousand Ethiopians Lord it is nothing with thee to help whiether with many or with them that have no power 2 Chron. 14 11. So it will be with us when high and difficult works are to be done by us our hearts faint not but we set upon them cheerfully for Gods strength is sufficient for the greatest and for the smallest services Zach. 4. 7. Who art thou O great mountain before Zerubbabel thou shalt become a plain Sometimes you meet with dreadful temptations and if you do believe and relie on Gods strength you will resist them and fight against them and expect victory over them for God is on your side and his strength will bear down all the strength of Satan Somtimes you meet with strong corruptions why the power of God will subdue them and sin shall not have c. Somtimes you meet with strong afflictions and you will bear them patiently for the hand of God will sustaine you Somtimes you meet with wonderful oppositions from the world why your God is with you and for you and he will uphold and streng then you and fill you with love and zeal for his name O when a man believes indeed on God he doth then 1. Oppose strength to strength 2. See all to be weakness which oppseth God 3. That Gods strength will carry all before it 4. That works which heretofore seemed impossible and unfeasible and we did despaire ever to compass them now we look upon them as possible to be done and dare to set upon them and are confident to be successful in them strong temptations and corruptions will now appear to be vincible and the greatest and hardest of holy duties will now appear to be practicable c. Before we do by faith apprehend and rely on Gods promised strength and asistance we do measure all our works and duties and trials by our own strength but when we do indeed rely on God then we do measure them by Gods strength which is alsufficient When a poor soul lights upon a spiritual promise respectively answerable unto his particular work and occasion and can indeed by faith rely upon God making that promise Come saith he the work will be done which I have often thought would never be done this sin will be mastered and that temptation will be conquered for God hath promised his own strength c. We must look on God as our strangth Fourthly If you do indeed look on God as your strength who can and will enable you to walk in his statutes c. then your hearts will be perfect with God and sound and impartial in respect unto all his wayes you will not pick and chuse you will not take up one duty which concerns you and leave or omit a weightyer duty which concerns you you will not comply only with duties of easiness and neglect the duties of difficultie you will not satisfie your â—elves with the external parts of duty and lay aside the internal ingredients of duty but your hearts will comply with all the will of God and you will sincerely attempt the performance of all Why so because 1. The command of God takes on your souls for all and 2. God assures you by his promise that he will enable you for all the works he requires of you Beloved this is an undeniable truth that so far as men are believingly perswaded of Gods sufficiencie and faithfulness in promise so far their hearts are carried out in evenness and uprightness of walking with God if a man believes that God will be present with him and help and strengthen him for all the duties and works commanded of God this man shall finde his heart closing with God enlarged unto all those works And on the contrary if any man remaines unperswaded of Gods abilitie and faithfulness either in whole or in part his heart will remain unsound and his walking will for ever be uneven with God If he thinks that Gods help is sufficieâ—t against one sin but not against another sin unto which he hath been accustâ—med why he will now remaine under the dominion of that sin If he thinks that Gods help is sufficient for one good work but not for the performance of another good work not to self-denial not to contentedness not to heavenlimindedness not to perseverance O how uneven will this man be how full oâ— carnaâ— reasonings O this cannot be done and this can never be attained And why is not that work done by you as well as by another and attained by you as well as another why can you not mourne for every sin as well as another doth and why cannot you repent and forsake every sin as well as another aâ—d why are not you so even and upright in your wayes as well as another I tell you the reason of it because you do not believe the promise of Gods sufficient grace and you do not rely upon it as another doth think you that he mortifies his sins and acts all those duties by his own strength or by the strength of God and how comes he by that strength but by believing And verily thus far might you have attained as well as he if your heart were sincere and did your hearts desire and trust on God in Christ for his alsufficient help Fifthly if you do indeed trust upon God to be your strength who can and We must trust on God to be our strength will enable you to waâ—k in his statutes and to do them then you are and may be found in the wayes of his strength in the wayes wherein he reveals his arm and power unto his servants Beloved there is a marvellous difference between presumption and faith presumption is a very bold and boisterous and irregular confidence on God both for pardoning mercy and for assisting grace the man loves his sins and lives in them and yet doubts not of Gods mercy to pardon his sins and the man exposeth himself to the temptations of sins and presumes on Gods help to keep him from sin and the man lives in the contempt or in the neglect of Gods ordinances and presumes
himself shall be abased Nebuchadâ—ezer was cast out among the beasts for arrogating to himself Herod was smitten and eat up with worms because he gave not the glory to God the Pharise rejected because he gloried in himself Fourthly Because it is an exceeding mercy if God actually gives us his power to do any good or to walk in his Statutes and to do them which may appear thus First It is a great mercy to enjoy the Spirit of God and an unquestionable Comfort to know that we do enjoy him this I think no Christian will deny But when we finde a power enabling us to walk in Gods Statutes this power comes from the Spirit of God dwelling in us No man can walk in Gods Statutâ—s without the presence and influence of the Spirit and every one who doth walk in them and do them hath the Spirit of God I will put my Spirit within you and cause you to walk c. Secondly It is a great mercy to be made a new creature to be regenerated to partake of the life of Châ—ist whosoever is enabled to walk in Gods ways and to do them he is unquestionably a new creature he is born again he pertakes of Christ of the life of Christ and hath communion with Christ he abides in him For without me saith Christ John 15. 5. ye can do nothing Thirdly It is a great mercy to be kept from sin and all sinfull walkings by which God is dishonoured therefore David abundantly blessed God who kept him from sinning against him when he rashly intended to destroy Nabal and all his houshold 1 Sam. 25. 32 33. but thus are we kept and presetved when God causeth us to walk in his Statutes Fourthly It is a great mercy that we are able to honour God and to honour our holy profession it is one of the greatest favours which God shews to any man on earth when he makes and when he useth him as a vessel of his glory And this honour God puts upon you by causing you to walk in his Statutes now you are vessels fitted for his honour In these wayes you do live unto his honour and to your own honour and to the honour of your heavenly calling and profession Fifthly It is a great mercy so to walk as to get peace in conscience and assurance of happiness But when the Lord puts forth such a power upon you as enables you to walk in his Statutes and to keep his judgments and to do them hereupon 1. There comes peace of Conscience great peace have they which keep thy law Psal 119. 165. And this is our rejoycing the testimony of our conscience that c. 2 Cor. 1. 12. 2. And Assurance and confidence of happiness they go from strength to strength every one of them in Zion appeareth before God Psal 44. 7. Sixthly It is a great judgment yea it is one of the greatest judgments when the Lord leaveth any to themselves Psal 81. 12. So I gave them up unto their own hearts lust and they walked in their own counsels If so then by the rule of contraries it is a very great mercy when the Lord gives unto any man the power of his grace enabling him to walk in his wayes and Statutes Now if there be so many choise mercies bestowed and manifested in causing us to walk in Gods Statutes surely then there is great reason that we should give God all the glory c. 2. Quest Whether we do give God the glory of all the good which he causeth us How to know that we give God all the glory and assume it not to our selves to do and do not assert nor ascribe it unto our selves Sol This may be known thus First When we make a right division of the work done by us and accordingly make our acknowlegment in every good work done by us there is aliquid Dei and aliquid mei something which is of God and something which is of our own The goodness or well-doing that is of God and there must come in an Agnosco O Lord this was thine this was wrought by thee The evil-doing the mixtures the imperfections the distractions these are ours and here must come in our Ignosce O Lord own and accept what is thine and O Lord mercifully pardon what is mine If after any good done by us we take the humbling part unto our selves and give the exalting part unto God now we ascribe shame unto our selves and all the glory unto God Secondly When after the best performances we set an higher value upon the grace of God and do not put a higher rate upon our selves as Paul Gal. 2. 20. I live yet not I but Christ liveth in me 1 Cor. 15. 10. I laboured more abundantly then they all yet not I but the grace of God which was with me When aftet our good-doings we raise the grace God in this work the good hand of God was with me and his power was manifested but we raise not our selves a jot but we are nothing and still are nothing and can do nothing without his grace and presence verily our posture is humble and the glory of our well-doing is returned to God alone Thirdly When we are afraid of all self-glory as Paul Gal. 6. 14. God forbid that I should glory save in the Cross of our Lord Jesus Christ. And in the secret temptations unto self-glory our souls are distressed and exceedingly humbled within us and we wrestle with God to beat down and cast out all high self-challenging and self-appropriating thoughts and to set the crown of praise only on his own glorious name this also demonstrats that we acknowledge God and not our selves Fourthly when after our well-doing our hearts do look upon the good which we have done as special mercy which we have received and as a new obligation binding and engageing us unto God as for a new mercy received from the hand of God When bona nostra are dona sua our good-doings are reckoned amongst Gods favours and mercies to us and when we look on bona nostra as debità nostra the good which we do as indebting us unto God for what he hath made us to do and the more good we do the more are we indebted for praises and thanksgivings and say as David What shall I render unto the Lord for all his benefits towards me Psal 116. 12. So what shall I render unto the Lord for all the good which he hath done and for all the good which I have done which I have done by his power This shews that you desire to give all the glory unto him Fifthly When there is an after-work to be done as well as a fore-work to be done and we are as serious and careful and watchful about this as about that before we perform any duty our fore-work is by faith to look up to God for his strength and therein we shew our selves careful by the many prayers which we do put up
Law given on Mount Sinai though materially it respected works yet formally and intentionally it was not then given and established as a Covenant of works by which we should be justified and live this I shall afterwards make evident and therefore shall say no more unto it at the present 5. The Covenant of works and the Covenant of grace do differ in the condition In the condition of life promised of life promised in both Life is promised in both Covenants but upon different conditions Do this and live saith the Covenant of works Believe on Jesus Christ and live saith the Covenant of grace The condition of the one consists in giving The condition of the other consists in receiving The condition of the one is to give in a perfect righteousness of our own unto God and the condition of the other is by faith to receive a perfect righteousnesse from Christ In the Covenant of nature or of works there is forum justitiae where the sentence of absolution passeth if we be found righteous and the sentence of condemnation if we be found unrighteous the question is not then about faith but love not whether you believ'd but whether you obey'd But in the Covenant of grace there is forum misericordiae and the sentence of absolution passeth not upon our doing but upon our believing and the sentence of condemnation passeth upon all unbelievers Now here fall in two notable questions 1. Question Whither faith were not required in the Covenant of works Whether faith were not required in the Covenant of works How faith was rerequired Sol. To this I answer three things 1. Faith was required in the Covenant of works as Faith may be taken either for a dependance on God the only Authour of being and blessing or for an expectation of that good of life which God promised with a reliance upon God for it or for a perswasion of Gods love to him and acceptance of his obedience whil'st continuing upright with God As to these considerations of faith Adam who lived under the Covenant of works had faith and did exercise it for he was bound to acknowledge God as the only fountaine of his good and to depend upon him as so And he was bound to believe the possession of that life which God promised to him whil'st he should continue perfectly obedient and likewise he was bound to be perswaded of the love of God unto him in that course of obedience and also the acceptance of his obediential services unto God 2. But that faith which respected the Covenant of works was different from that faith which respects the Covenant of grace and is now required For 1. How not required That faith was such as looked on a promise of life made by God to a perfect creature and as so continuing but that faith which respects the Covenant of grace looks upon the promise of God in Christ made in respect to us sinners and lost in our selves 2. That faith looked on God as a creatour and preserver but this faith looks on God as a Redeemer and merciful Father 3. That faith was natural concreated with Adam not raised nor infused in a Gospel-way but this faith is now promised and infused in a supernatural way by the Spirit of Christ through the dispensation of the Gospel 4. That faith could not be at all in any but so long as he was perfectly righteous and therefore it ceased upon the cessation of that righteousnesse it was principally grounded upon inherent Righteousnesse But this faith is in a sinner who hath no righteousnesse of his own but relies upon the righteousness of another even the righteousnesse of Jesus Christ 3. Although there was a kind of faith in Adam under the Covenant of works Faith not required in both for the same end yet that faith was not for this end and purpose to be the condition of that Covenant There it was a part of his righteousnesse but was not stipulated as the condition of life as that upon which his life and justification did depend But the faith required in the Covenant of grace comes in purposely as the condition of life and justification for the sinner 2. Quest. Whither the Covenant of grace doth not require works as well Whether the Covenant of grace requires works Works are required in both as the Covenant of nature or of works If so what difference is there then between them as to doing Sol. Questionlesse the Covenant of grace requires good works This is a faithful saying saith Paul Tit. 3. 8. and these things I will that thou affirm constantly that they which believe in God might be careful to maintain good works these things are good and profitable unto men Let your light so shine before men that they may see your good works Matth. 5. 16. But yet there is a vast difference betwixt the good works as required in the Covenant of works But with a difference and as required in the Covenant of grace They differ in their spring and fountain and they differ in their manner of Wherein this difference lies working but herein especially they differ as to these Covenants that in the one they are a condition of life but in the other Testimonies and Evidences of life in the one they are the matter of life and justification in the other they are nothing at all they are no part no reason they have no intrest or hand at all in the justification of a sinner Faith therein wholly excludes them and fixeth only on the righteousnesse of Christ Although they are alwayes present in the justified man yet they are never present in his justification before God 6. The Covenant of works and the Covenant of grace do differ thus The In the one the least sin undoes the sinner least sin undoes the sinner under the Covenant of works but it doth not so in the Covenant of grace The Covenant of works passeth sentence against you upon the least obliquity Cursed is every one that continueth not in every thing to do it and you have no remedy against this sentence in the Covenant of works But it is not so in the Covenant of grace This is a Remedy and a Sanctuary and a City of Refuge against the sentence passed in the Covenant of works In the other there is a remedy If the condemned and distressed sinner can fly unto and reach to the Covenant of grace Christ will satisfie for him and make his peace and procure mercy for him Nay the Covenant of grace deals more favourably with us It doth not cast us out for every transgression but as a father pities his child that serves him so doth the Lord pity them that feare him Psal 103. 13. Unlesse we utterly violate the Covenant of grace we may yet find grace and mercy If any man sinne we have an Advocate with the Father Jesus Christ the Righteous and he is the propitiation for our sinnes
all his hope and all his trust and all his delight and all his desire and all his fear and all his service c. 3. You may know whether God be your God By your choice and pecul'ar By your choice and peculiar enjoyments enjoyments or at least by your desire of them your Covenant enjoyments your desire to enjoy Covenant-mercies and blessings if God be your God in Covenant you do enjoy him and such things from him as no othe people in the earth do enjoy what peculiar things do we enjoy I will tell you 1. You enjoy that loving-kindesse and favour as none else do enjoy Remember The loving kindness of God me O Lord with the favour that thou bearest unto thy people Psal 106. 4. 2. You enjoy that pardoning mercy as none else do enjoy Thou hast forgiven Pardoning mercy the iniquity of thy people thou hast covered all their sinne Psal 85. 2. 3. You enjoy that power of renewing grace which none else do enjoy That Power of renewing grace cleansing from sinne Jer. 33. 8. That subduing of sinne Micah 7. 19. That freedome from sin Sin shall not have dominion over you for you are under grace Rom. 6. 14. That newness of heart Ezek. 36. 26. 4. You enjoy that peace and comfort which none others do enjoy He will Peace and comfort speak peace unto his people Psal 85. 8. Comfort ye comfort ye my people saith your God Isa 40. 1. Sing and rejoyce O daughter of Zion for lo I come and I will dwell in the midst of thee saith the Lord Zach. 2. 10. Object Oh But we have handly found any of these Covenant enjoyments Sol. I answer every one to whom God is a God in Covenant 1. Either hath expresly found every one of them 2. Or his great desires and longings of heart are after these Covenant enjoyments O a reconciled God a loving God a pardoning God a sanctifying God a Peace-speaking God c. above all things else whatsoever these are most eminently and most earnestly and most constantly to be found in the hearts desire of that person who indeed hath God to be his God Let the conscience speak and bear witnesse whether this be not so All you who have God to be your God and who are his people this day Now tell me you who heare this Sermon and perhaps think that God is your God what are your enjoyments your portions your possessions what Covenant-gift or work is to be found in your souls And what are the great things after which you so pant and sigh Is it the favour of God is it the mercy of God is it renewing and subduing grace I have nothing untill I have these and I cannot be satisfied untill I have these O Lord be my God O Lord forgive iniquity remember me graciously love me freely heal my soul c. 4. You may know that God is your God and that you are his people by your By the conformity of your wills to Gods Will. subordination and by your conformity of your wills to Gods Will Beloved the Covenant betwixt God and us takes in these two things 1. Subordination For it is an agreement betwixt a Superiour and an Inferiour betwixt the great God who is the Lord of all and poor miserable man who is inferiour to him and is to subject himself to his God as to his Lord and Soveraign to be ruled by him and guided by him 2. Conformity of will for it is a Covenant of love in which both parties have as it were but one heart and one mind and one will between them and so in this Covenant if we have God for our God and if we be his people what God likes that do we like and what our God loves that do we love and what our God hates that do we hate and what our God wills that do we will and what God would have done that would we have done This Covenant is an agreement and mutual consent in all things It will not permit us to give limits to God because he is our soveraign Lord Nor will it admit contrarieties and contradictions 'twixt God and us And therefore in this Covenant God writes his law in our hearts i. e. he puts into our hearts such spiritual principles as makes our will delightfully conformable unto his Will Alas if there be an opposition 'twixt our hearts and God a contradiction in our minds and wills unto his mind and Will this enmity plainly testifies that he is not our God and that we are none of his people if you be at that point that your judgement and your will and your lusts shall rule and sway and govern and command and that God must stoop and yield to your thoughts and to your pleasures and to your wills c. But by this it appears that he is your God and that you are his people if God doth rule and you do obey if he commands and you do hearken if his mind rules your judgement if his Will rules your will if his love rules your love if his Law rules your lives O Lord what thou lovest I love what thou commandest I approve good is the Word of the Lord the Commandment is holy and just and good 5. You may know whether God be your God in Covenant by the sweet By our sweet contentment in the manifestations of God to us contentment and satisfaction in the manifestations of your God in any part or branch of his Covenant into your souls If the Lord at any time be pleased to answer the desires of your souls in Covenant-love or in Covenant-mercy or in Covenant-grace or in Covenant-strength or in Covenant-peace O what a heavenly satisfaction is this But a glimpse of the favour of your God but a taste of the mercy of your God never so little of grace or peace which is an Ambassage a Letter a Token from God that he is your God this is such a life to you it is such a rejoycing it is such a cordial it is such a sweet day to your soules It is a thousand times more than to hear news that the highest of earthly preferments is yours or that the largest of earthly possessions are yours Covenant-manifestations are most precious unto all who are in Covenant Psal 35. 3. Say unto my soul thou art my salvation 6. You may know that God is your God and that you are his people by your dependance on God as your God in Covenant you will go to him and By our dependance on God as our God in Covenant rest on him in all your occasions I will cry unto God most high unto God that performeth all things for me Psal 57. 2. Thou art my God early will I seek thee Psal 63. 1. So this is our God we have waited for him and he will save us Isa 25. 9. I will look unto the Lord I will wait for the God of my salvation my God will
to my self in loving kindnesse Hos 2. 19. and you love him We love him because he loved us first 1 John 4. 19. He delights in you Thou shalt be called Hephzibah for the Lord delighteth in thee Isa 62. 4. and you take delight in God God is manifesting himself and communicating his love and goodness to you to all eternity 2. Thus have you the comfort in the general from this that God is your Comforts in particular God I shall now proceed to handle the comforts in particular which belong unto you and they are these If God be your God 1. Then you are the particular objects of the eternal love of God and of all his gracious unchangeable and infallible purposes intentions and thoughts 2. Then all the glorious Attributes of God are engaged unto you for good for your good for all your good altogether for all your good 3. Then Jesus Christ and all the Offices of Christ and all the works and all the sweet fruits of his Redemption Intercession and Mediatourship are yours and for your good 4. Then the Holy Ghost and all the excellent and choyce works of the Spirit his graces assistance guidance refreshings joyes comforts sealings are your portion and assured possession 5. Then there is a communion and conjunction of the whole Trinity in all the businesses of your eternal blessedness 6. Then all the promises of God are yours 7. Then all the priviledges and immunities annexed to the Covenant of grace are yours 8. Then all is yours Greater and better comforts than these neither men nor Angels can possibly present unto you And I desire the rather to discourse of them that you who are the people of God and have chosen him to be your God and find him to be so may know your blessedness even in this alone that God is your God And that others who as yet are out of Covenant hearing the surpassing happiness of being in Covenant with God and Gods being in Covenant with us may be awakened excited and allured to come off from their sins and sinful wayes and may strive earnestly to enjoy this God for their God and that they may become his people SECT VI. 1. IF God be your God then you are the particular objects of his eternal love If God be our God we are the objects of Gods eternal love and of all his gracious purposes and of all his gracious and unchangeable and infallible purposes intentions and thoughts and so you may safely conclude that you are the vessels of mercy on whom God will make known the riches of his glory Rom. 9. 23. The Apostle in that Chapter discourseth of the eternal love and grace of God in election which he calls The purpose of God according to election ver 11. and his love ver 13. and his having mercy on whom he will have mercy ver 15. 18 and those persons whom he hath thus loved and elected he calls vessels of mercy afore prepared unto glory ver 23. Now the question might be how we may know whether we be in that number whether we be the persons on whom that love and that election was fixed This he resolves by our interest in the Covenant ver 24. Even us whom he hath called Ver. 25. As he saith also in Hosea I will call them my people which were not my people and her beloved which was not beloved Ver. 26. And it shall come to passe that in that place where it was said unto you you are not my people where they shall be called the children of the living God as if he had said we know that God hath loved us and that he hath had mercy on us and that he hath elected us for he hath called us out of our sinful condition and brought us into Covenant with himself he is our God and we are his people he is our Father and we are his children we are the children of the living God Now what an unspeakable comfort is this namely a certain knowledge of the love of God and of the election of God that our names are written in heaven in the book of life out of which they shall never be blotted 1 John 3. 1. Behold what manner of love the Father hath bestowed upon us that we should be called the Sonnes of God! as if he had said no love like unto this love This was wonderful love that he should be out Father and we should be his children 2 Thes 2. 13. We are bound to give thanks alwayes to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation Mark the Apostle judgeth their election to be a just obligation of continual thanks that God should be blessed for that every day of our lives for ever and ever because he hath chosen us and ordained us to salvation Luke 10. 20. Rather rejoyce because your names are written in heaven Oh to be interessed in that love of God out of which Christ comes and mercy comes and all our good comes To be interessed in that love which is so free so liberal so invariable To be interessed in that election which passeth by others but clasps us which intends for us no less than eternal glory which will infallibly bring into us all that will bring us unto glory To be interessed in that election which begins in choycest love and ends in fullest blessednesse Certainly these are grounds of highest comfort and of sweetest joy and in these are all such interessed who have God to be their God and who are his people in Covenant These and noen but they are the beloved and chosen o God SECT VII 2. IF God be your God then all the glorious Attributes of God are engagâ—d All the glorious Attributes of God are engaged for their good unto you for your good for when God is our God then himself as considered in his essence and as considered in his attributes or glories he thus is ours God and all that belongs to a God are for us and for our good As when the Covenant of Marriage is finished betwixt the Husband and the wife now the Husband is hers and all that belongs unto the Husband is hers she shall be the better for his riches and for his honours and for his wisdome and for his power and for his kindness So when God is our God in Covenant he is ours and all that he hath is ours ours though not for Denomination as if he made us Gods or made us omnipotent and infinite and eternal yet ours for fruition himself and all his attributes we do and shall enjoy for our good and benefit I will mention some of those attributes of God and will shew you your good of and by them and will demonstrate it that they and all their good are engaged to all the people to whom God is a God in Covenant 1. God is al-sufficiency I am God Almighty or al-sufficient saith God to Abraham
He will forgive you though not others There are six excellent comforts unto you who have God to be your merciful God 1. That he will forgive you Though the sinnes of others are sealed up and stand upon record against their souls yet your sinnes shall be forgiven The sinnes of others are written and stand upon record but yours are blotted out He will forgive your great sins 2. That he will forgive your great sinnes as well as your small sinnes From all your filthiness and from all your Idols will I clâ—anse you Ezek. 36. 3. That he will forgive all your sinnes though they have been many though He will forgive all your sinnes there hath been a multitude of them Your God who is rich in mercy and hath riches of mercy and multitude of mercies will abundantly pardon them Isa 55. 7. 4. That he will freely forgive them I am he that blotteth out thy He will freely forgive them transgressions for mine own sake and I will not remember thy sinnes Isa 43. 25. and Luke 7. 42. He will everlastingly forgive 5. That he will everlastingly forgive your sinnes so forgive them as never to mention them more All his transgressions which he hath committed they shall not be mentioned unto him Ezek. 18. 22. Though they be sought for there shall be none and they shall not be found for I will pardon them whom I reserve Jer. 50. 20. 6. That your God will certainly do this I will surely have mercy upon him He will certainly do this God is holiness Jer. 31. 20. 3. God is holinesse He is an holy God Joshua 24. 19. I am the Lord your God ye shall be holy for I am holy Levit. 11. 44. Holy holy Lord God Almighty Rev. 4. 8. Glorious in holinesse Exod. 15. 11. Gods holinesse is his infinitely purenesse without all sinne yea hating of it Being also the cause of all the holinesse and purity in the creature This is one of the great excellencies and the glories of God He were not God if he were not holy and the more that any one partakes of holinesse the more excellent is he Six things affirmed of holiness It is a glory attributed to every person in the Trinity Unto the Father Unto the Son Unto the Spirit There are six things which we can affirm of holiness 1. It is a glory attributed unto every person of the Trinity It is attributed Vnto the Father Holy Father keep through thine own Name those whom thou hast given me John 17. 11. Unto the Sonne that holy child Jesus Acts 4. 27. These things saith he that is holy Rev. 3. 7. Unto the Spirit who is called the Holy Ghost Matth. 3. 11. and the holy Spirit Eph. 4. 30. Grieve not the holy Spirit of God 2. It is a glory attributed unto all creatures and persons and things of excellency It is attributed to all creatures and things of excellency The holy Angels Matth. 25. 31. The holy Prophets Luke 1. 70. The holy Scriptures Rom. 1. 2. 2 Tim. 3. 15 The great City the holy Jerusalem descending out of heaven from God Rev. 21. 10. Holy men of God 2 Pet. 1. 21. And indeed holinesse is our glory and therefore the Spirit of grace is called the Spirit of glory Heb. 10. 29. 1 Pet. 4. 14. And they who are stiled holy Isa 4. 3. are stiled the glory ver 5. 3. It is necessary unto glory unto that glory which shall be revealed unto It is necessary unto glory the exceedingly exceeding weight of glory unto that eternal glory that heavenly happiness as a means is necessary to an end as a lower step to arise unto an higher Heb. 12. 14. Follow holinesse without which no man shall see the Lord. 1 John 3. 3. Every man that hath this hope purifieth himself as he is pure 4. It is necessary unto your present communion with God He cannot take delight in you nor will he be neare you nor impart himself unto you unless It is necessary to our present communion with God you be holy What fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse 2 Cor. 6. 14. You read in the Law that all was holy which had a respect unto God the Altar was holy and the Temple was holy and the offerings were holy and the persons who offered them were holy To intimate unto us that there could or might not be any communion with the holy God without holinesse 5. It is the pawn and pledge of future glory the first-fruits of the Spirit It is the pawn and pledge of future glory Rom. 8. 23. The earnest of the Spirit 2 Cor. 1. 22. The sealing of the holy Spirit is stiled the earnest of our purchased possession Eph. 1. 13 14. 6. It is the distinguishing character of the Covenant No people are an holy people but the people of the Covenant and all those people are holy It is the distinguishing character of the Covenant 1 Pet. 2. 5. Ye are a spiritual house an holy Priest-hood Ver. 9. Ye are an holy Nation a peculiar people Isa 4. 3. He that is left in Zion and he that remaineth in Jerusalem shall be called holy even every one that is written among the living in Jerusalem 1 Cor. 3. 17. The Temple of God is holy which Temple ye are Now if God be your God He is and will be your holy God He will Comforts from this that God will be a holy God to you He will make you holy be an holy God unto you and that affords you many comforts 1. He will make you holy They shall call them the holy people the Redeemed of the Lord Isa 62. 12. He will give his holy Spirit unto you Luke 11. 13. Where is he that put his holy Spirit within him Isa 63. 11. As you read of Joshuah the High Priest The Lord said Take away his filthy garments from him Behold I have caused thine iniquity to passe from thee and I will cloath thee with change of rayment Zach. 3. 4. So the Lord deals with every person unto whom he is a God in Covenant He cleanseth them from all their filthinesses I will cleanse them from all their iniquities Jer. 33. 8. I will sprinkle cleane water upon you and you shall be cleane Ezek. 36. 25. So Ezek. 37. 23. They shall not desile themselves any more with their Idels but I will cleanse them so shall they be my people and I will be their God 2. He will encrease your holinesse He will sanctifie you throughout 1 Thes He will encrease your holiness 5. 23. He will give more grace James 4. 6. He will strengthen what he hath wrought Psal 68. 28. Holinesse is like the waters of the Sanctuary in Ezek. 47. â— 4 5. To the ancles to the knees and then a river that could not be passed over It is the field which the Lord will bless and prosper It is
not faithful you could have no comfort in any of his Attributes nor in any of his promises nor yet any confidence or assurance at all But this faithfulness of God gives life as it were unto all his Attributes and unto all his Promises and unto all our hopes and confidences What are a thousand Bonds and Indentures if they were not sealed what are a million of promises and protestations from a man who is unfaithful who regards not his word who will break his word with you faithfulness is all in all a faithful heart a faithful friend a faithful God and this is the great satisfaction of all our doubts and fears But will God do me good but will he performe what he hath promised if I were sure that he were sure he will not faile me this would stay me this would satisfie me I had enough Now you have it cleared out unto you that your God is a faithful God Quest But you may perhaps desire to know the particular portions of comfort from this that your God in Covenant is a faithful God Sol. I will present a few of them unto you 1. The faithfulnesse of God is a sure pledge unto you for all your enjoyments For This is a sure pledge of all our enjoyments It is if I may so express it the very seal of God to performe all the Bond of his Covenant the security which God gives you for all his engagements as full assurance as God can make for the performance of all his promises it is a sure foundation for your faith to rest upon a foundation that cannot be shaken and which shall never be removed you are as sure to enjoy all the good which God hath promised to you as God is God and as God is your God In hope of eternal life whiâ—h God that cannot lye hath promised Titus 1. 2. God hath promised to forgive our sinnes and to cleanse us from our sinnes and he is faithful to forgive us our sinnes and to cleanse us from all unrighteousnesse 1 Joh. 1. 9. God hath promised to sanctifie us throughout And faithful is he who hath called â—s who will also do it 1 Thes 5. 24. God hath promised to establish us and to keep us from evil And the Lord is faithful who will establish you and keep you from evil 2 Thes 3. 3. 2. The faithfulness of God is a mighty and effectual and prevailing Plea This is an effectual and prevailing plea with God with your God O Lord This is my want and distress and that is thy promise for help and thou art faithful who hast promised in thy truth and in thy faithfulness to answer me keep Covenant with me remember thy word do not faile me why this comes close to God this concernes him near he hath taken his Oath upon it that he will not lye that he will not deceive that he will not fail his people 3. The faithfulness of God is enough to answer all your fears and doubts O It is enough to answer all our fears and doubts they are such great things and they are such hard things and unto sense and reason such improbable and impossible things and who am I c. Sol. Why dost thou find these things promised by God unto thee God wants not power to do them and he is faithful and will do them the faithful God will performe every good thing which he hath promised though thy unbelief many times saith He will not and thy fears dispute how he can though thy reason fail thee and though thy sense faile thee and though thy heart faile thee yet thy God will never faile thee thy faithful God will not fail thee God is faithful and he will not suffer thee to be tempted above what thou art able c. 1 Cor. 10. 15. 4. The faithfulness of God is a support unto you under all his silence and under It is a support under all his delayes all his delayings of the good which he hath promised and you do so earnestly crave Your prayers are not in vain your waitings are not in vain Perhaps you have waited at the gate of heaven many a day yea and many a year for assurance of mercy for power over such a sinne for victory over evil thoughts and temptations and afflictions and yet you are not heard and still you are put off and hereupon your heart begins to faint God will not do me this good and he will not remember his promise O but do you remember that your God is a faithful God and a faithful God cannot lye a faithful God will keep his Covenant will remember his Covenant will perform his Covenant he may be silent unto your prayers he may delay you long but he is faithful he hath his time and he will surely take his time to answer and succour you 5. The faithfulness of God will break down all contrarieties and contradictions It will break down all contradictions and oppositions and oppositions Heaven and earth shall sooner fail and pass than that one Word or title of Gods promise shall fail or perish his Word of promise shall take effect though all the Devils in hell oppose it and though all the men on earth oppose it and though all the powers of unbelief oppose it this stands in the way and that stands in the way but yet God is faithful and his promise shall be made good Sarah was old c. But she judged him faithful who had promised Heb. 11. God should never be trusted if he were not faithful 8. Graciousness is another Attribute of your God your God is a gracious God is a gracious God God and he is and will be a gracious God unto all his people Exod. 34. 6. The Lord the Lord God merciful and gracious Psal 86. 15. Thou O Lord art a God full of compassion and gracious The graciousness of God is such an Attribute of God whereby he doth favourably and freely love and chuse and bless and do all good unto his people without any desert and notwithstanding any unworthiness on their part It is the reason and account of all his actings towards them It is all the Plea you have to all the good which God doth promise You must distinguish 'twixt the actions and blessings of God and 'twixt the ground or reason of them There are many and great blessings which God intends and confirmes upon his people and the cause of them all is the graciousnesse of God Gods graciousness the cause of all blessings Of The love of God Viz. 1. The love of God is an unspeakable blessing and the graciousness of God is the reason of that love I will love them freely Hos 14. 4. He set his love upon you because he lovâ—d you Deut. 7. 7 8. 2. The election of God is an unspeakable blessing and the foundation of that election is the graciousness of God Ther is a reward according to the
election of The election of God grace Rom. 11. 5. 3. Râ—demption by Christ is also a wonderful blessing and this was according to the riches of his grace Eph. 1. 7. Redemption by Christ 4. Calling us inâ—o Christ and the reason of this also is his grace 2 Tim. 1. 9. Calling into Christ Justifying us 5. The justifying of us is an inestimable mercy And He justifies us freely by his grace Rom. 3. 24. 6. And the saving of us is the compleating of us and of all our blessings Saving of us and by gracâ— are we saved Eph. 2. 5 8. This is certain that Gods graciousness is the fountain of all our good and it is the reason of all our enjoyments and hopes If the Lord were not gracious if he should look on us and act towards us upon the account of our worthiness we should never have enjoyed the least of his mercies You might have heard of mercy but should never have been the better for it and you might have heard of all the promises but should never have enjoyed the good of any one of them if God were not a gracious God but because he is your gracious God and will deal with you altogether from the Throne of grace in a gracious way This is it which puts life into you and sweetly draws out the desires and confidences of your hearts Quest You may demand But what comfort is this unto the people of God that there God is a gracious God and that he will deal with them altogether in a What comfort from hence that our God is gracious gracious way and upon gracious terms Sol. The comforts from this are very choice and precious I will mention some of them unto you 1. Because your God is a gracious God therefore there can be nothing to discourage There can be nothing to discourage us in our addresses to him and expectations from him or hinder you in your addresses unto him and expectations from him The graciousnesse of God answers all the doubts of the heart and all the temptations of Satan There are four things which are apt to discourage our hearts when we think of drawing near to God 1. One is the greatnesse of our sins 2. A second is the greatnesse of Gods mercies we need 3. A third is the greatnesse of our unworthinesse 4. A fourth is the greatnesse of our evil deserts My sinnes are so great that I cannot expect that God will ever do me good The mercies and blessings that I need are so great and I can lay down nothing for them And I am unworthy of the least of mercies nay I deserve to be rejected and cursed But now the graciousnesse of God is able effectually to remove all these discouragements 1. Your sinnes are great and therefore you are afraid that the merciful God will not pardon them But then remember that the merciful God is a gracious Not the greatness of our sins God As he hath riches of mercy so he hath riches of grace And as he promiseth to forgive the sinnes of his people so he promiseth to forgive their sinnes freely the forgivenesse of sinnes according to the riches of his grace Eph. 1. 7. And this remember withal that the gracious God forgives the greatest sinnes as well as the least sinnes of his people upon the same terms of graciousnesse In Luke 7. we read of a lesse debtor who owed fiftie pence and of a greater debtor who owed five hundered pence ver 41. and the Creditor freely forgave them both verse 42. so c. Your God hath not one way to forgive lesse sinnes and another way to forgive greater sinnes but though the sinnes be different yet the terms or reasons of forgiveness is one and the same viz. the free grace of God 2. O but the mercies and blessings which I need are so high and so great Not the greatnesse of the mercies that we need surely those cannot come off but upon hard terms and I have nothing to lay down for them I answer your God is a gracious God Your God in his Covenant hath promised all sorts of good unto you corporal and spiritual small and great And remember it for ever that all the bonds of Gods Covenant are paid in upon the same rate Grace was the reason of making all the promises and Grace is the reason of the performance of every good you shall have the greatest good upon the self-same termes as you have the least 3. O but I am so unworthy of these mercies What am I and what is there in Not the greatness of our unworthiness me for God to look on to affect and to move God to do such great things for my soul Why there is nothing in you but an extreme need of these great good things promised by God and an absolute unworthinesse of them O but your God is a gracious God and as an unworthy sinner may go to a gracious God so a gracious God will give all that he hath promised to his people though they be unworthy Graciousness findes the price of all mercies in it self it is the only reason of our enjoyments 4. But I deserve to be rejected in my suits and to be oursed Not the greatnesse of our evil deserts 'T is true and so you should finde it if God dealt with you according to your deservings but your God is a gracious God and deales with his people not in a rigorous way but in a gracious way of loving kindnesse and mercies 2. Is the gracious God your God then all your mercies are sure you shall assuredly possesse them and inherit them The children of grace are the surest Then all your mercies are sure heires of mercy It is of grace that the promise might be sure Rom. 4. 16. Beloved If God had Covenanted with you to be your God upon a respect to your works and not upon a sole respect to his own graciousnesse and if he had promised you mercies and other blessings upon a bargain for your goodnesse and not upon a foundation in his own graciousnesse neither could God be sure to you nor could the mercies of God be sure to you Adam had as much in a way of works to have perpetuated and ensured and setled God and mercies upon himself and more than ever we shall have and yet all became unsure unto him much more would it be with us if God and we should traffique that way If God should say to any of us I promise to be your God and to give you all blessings upon condition of your perfect constant obedience your never failing obeying of my will shall be the condition and the reason of your certain enjoyment of me I dare averre it that our enjoyment of God and the good things by him promised would not be certain or sure unto us not one day not one houre nay hardly one minute But there comes the certainty of enjoying of
the hearts of men they shall pity you and help you in your wants if he saith to one Go and comfort such a Christian go and counsel him go and deliver him be a friend unto him he shall come unto thee and be this unto thee The earth is the Lords and the fulness thereof 3. What shall I say more seeing Sovereignty and Dominion belong to your Then all the Ordinances of grace are at his command God Therefore all the Ordinances of grace and life are at his command and they shall yield out their strength and drop down their fatnesse at his will and pleasure he can open them and he can let out all their joyes and revivings and consolations they shall be effectual means of all-saving good unto you upon his command 12. He is and will be a good God unto you The Lord is good Psal 136. He will be a good God unto you Ten things concerning the goodness of God to his people He intends them good He will bring unto them the good promised He delights in doing good He accounts this his honour 1. Thou Lord art Good Psal 86. 5. And truly God is good to Israel Psal 73. 1. O how great is thy goodnâ—sse which thou hast laid up for them that fear thee Psal 31. 19. There are ten things concerning the goodness of God unto his people 1. He intends them good I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an un exâ—ected end Jer. 29. 11. 2. He will bring upon them all the good which he hath promised them Jer. 32. 42. 3. He delights in doing good unto them I will rejoyce over them to do them good Jer. 32. 41. 4. He looks upon his doing good unto his people as his honour and praise it shall be to me a name of joy a praise and an hâ—nour before all the Nations of the earth which shall hear all thâ— good that I do unto them Jer. 33. 9. 5. He thinks no good too good for them he will give grace and glory and He thinks no good too good for them He will never cease from doing good He will do them good every day He prevents us with goodness He doth more good than they seek for He reserves the best good to the last no good thing will he with-hold from them that walk uprightly Psal 84. 11. 6. He will never cease from doing them good Surely goodnesse and mercy shall follow me all the dayes of my life Psal 23. 6. See also Jer. 32. 40. 7. He will do them good every day his mercy is nâ—w every morning Lam. 3. 23. Blessed be the Lord who daily loadeth us with benefits Psal 68. 19. 8. He is so ready to do you good that he oftentimes prevents you with his goodnesse before they call I will â—â—swer Isa 65. 14. 9. He doth them more good than they look for Thou didst terrible things which we looked not for Isa 64. 3. When the Lord turned again the captivity of Zion we were like them that dream Psal 1 26. 1. 10. He reserves the best good to the last For besides all the good which he doth for his people in this life there is also an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for them 1 Pet. 1. 4. Eye hath not seen nor the eare heard c. 1 Cor. 2. 9. 13. He is a very kind God unto his people Thou art a God of great kindnesse He is a very kind God unto hiâ— people This contains foure things in it Nehem. 9. 17. He hath shewed me his loving kindnesse Psal 31. 21. His merciful kindnesse is great towards us Psal 117. 2. The kindnesse of God contains foure things in it 1. The sweetnesse of his loving nature unto his people without the least disdain of them and harshnesse towards them he will not bruise the bruised reed nor The sweetnesse of his nature despise the day of small things 2. The easinesse of the communication of himself and goodnesse unto them The easiness of his communications His favourable encouragings as waters flow out from a full fountain 3. His favourable encouragings and acceptance of them in their persons and addresses unto him as the father ran and embraced the returning childe and fell on his neck and kissed him 4. His respectful tenders helpful forwardnesse of dealing with his people His respectful tenders in all gentlenesse and elemency And therefore he is said to pity and spare his people as a father pities his childe Psal 103. 13. and spares his childe that serves him Mal. 3. 17. and to draw his people with loving kindnesse Jer. 31. 3. and to draw them with bands of love Hosea 11. 4. and to take them by the armes Hosea 11. 3. and gently to lead them and to carry them in his bosome Isa 40. 11. and to dandle them upon his knees Isa 66. 12. and to speak comfortably unto them Hosea 2. 14. In the Old Testament he would commune with his people and give out all his answers at the Mercyseat And in the New Testament he gives them audience at the Throne of grace and mercy and would have them in all their petitions to look upon him as their Father Our Father c. Though the distance be infinite 'twixt him and us yet he represents himself unto us altogether as a kinde God and Father and makes kinde promises unto us and gives us his own Twelve things may assure you God will be kind to his people His relations to them His love is exceeding great unto them His tender apprehensions of any unkindness offered unto you His daily passing by your failings Sonne to be our Mediatour that so we may still finde favour in his eyes There are twelve things which may assure you that your God is and will be a kind God unto you 1. His relations to you Thy Maker is thy husband Isa 54. 5. I will marry thee unto my self in loving kindnesse Hosea 2. 19. 2. His love is exceeding great unto you he loves you above all the people in the world and his choice delight is in you you are his Hephzibahs and Benlahs because the Lord delights in you Isa 62. 4. 3. His tender apprehension of any unkind and harsh injuries offered unto you he that toucheth you toucheth the apple of his eye 4. His daily passing by the many failings and weaknesses he pities them and will not mark them nor insist upon them 5. His easie reception of you into favour if he sees but a tear in your eyes he His easie reception of you into favour will be gracious to the voice of your tears I have heard Ephraim bemoaning himself I will surely have mercy on him 6. His sympathy with you in your distresses and afflictions in all their afflictions he was afflicted and the Angel of his presence saved them His sympathy
as accepting of us in Christ as shining in his favour on our souls as our God in Covenant how satisfying how delightful a portion is this The small Ring with the rich Diamond cannot that delight and please you Object O but I have very little of these outwards Sol. A little of them is enough much is but a superfluity and is like the water that runs besides the Mill. Though but a little yet It is enough It is blest 2. Your little is blest it is the cluster of grapes with the blessing of the Lord a little wholsome food is better than a feast that is poysoned so c. 3. Your little will last As the Widows Oyle ran out still and ran out so much It will last as served to sustain her all the time of Famine so God by little and little will preserve you all your dayes 4. Though little in hand yet still sufficient and of the best in promise which will There is sufficient in the promise rain Manna down upon you all the time of your journying and travelling untill you come to Canaan 9. You who are the people of God should walk with all humility before God Walk with all humility before God Micah 6. 8. What doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God There are four goodly sights 1. To see a pardoning God and a mournful sinner 2. To see a promising God and a believing sinner 3. To see a good God and a thankful sinner 4. To see a gracious God and an humble sinner No people are raised so high as the people of God and no people with such lowliness and humbleness as these To walk humbly is to walk 1. With a sense of our own unworthhyness I am not worthy of the least of all the With a sense of our own unworthinesse mercies of all the truth which thou hast shewed unto thy servant said Jacob Gen. 32. 10. Who am I and what is my house that thou hast brought me hitherto said David 2 Sam. 7. 18. 2. With a sense of our own insufficiencies we are not sufficient of our selves to With a sense of our own insufficiency think any thing as of our selves but our sufficiency is of God 2 Cor. 3. 5. O Lord I know the way of man is not in himself It is not in man to direct his steps Jer. 10. 23. 3. With a full acknowledgement of the grace of God as the reason and cause of With a full acknowledgement of the grace of God our all By the grace of God I am what I am And I laboured more abundantly then they all yet not I but the grace of God which was with me said Paul 1 Cor. 15. 10. 4. With a low opinion of our selves as 1 Cor. 4. 6. That not one of you be puffed up With a low opinion of our selves for one against another verse 7. For who maketh thee to differ and what hast thou that thou didst not receive Now if thou didst receive it why dost thou glory as if thou hadst not received it Why they should walk humbly Because They are saved by mercy Their enjoyments are the gifts of grace And there are five Reasons which the people of God have to walk humbly 1. Because they are all saved by mercy and brought into their high relation by the meere love of their God In his mercy he saved them and in your blood he set his love upon you and said unto you live 2. Because all the great enjoyments which they have they are the meere gifts of grace Ye are called by grace and justified by grace and adopted by grace and renewed by grace and saved by grace 3. Because you continually live in a dependance upon God All your actings are in his strength and all your communions with him are by his presence and by his power They live in dependency upon God your graces and your comforts and particular abilities would die in your hands if he should but withdraw and leave you 4. Because your God is a great God and you are but Dust and Ashes before him Their God is a great God And besides that he knows so much of you that you have cause to be vile in your own eyes and to lie low before him 5. Because you do so little for so good a God You make but poor returns in proportion They do so little for so good a God to your exceeding great receits your best performances and acts of obedience are so short to his mercies that you need mercy still to passe you by You should walk with all chearfulness and gladnesse of heart before your blessing Walk with all chearfulness and blessed God Psal 100. 2. Serve the Lord with gladnesse Deut. 28. 47. Because thou servedst not the Lord thy God with joyfulnesse and gladnesse of heart for the abundance of all things O how chearful should your life be who enjoy such a God to be your God This enjoyment should be like a good conscience which is a continual feast yet God is my God and Christ is my Christ and mercy and glory are mine Yea it should make you exceeding forward and chearful in the services of your God not calling them your burdens but delights you should rejoyce in him and rejoyce to obey him and delight to do his will account it your meat and drink and you should a bound in the work of the Lord. 11. You should be constant in walking before him you should never be weary of him nor of his works you should think a short life too short for the serving Be constant in walking before him and the honouring of such a God as the Martyr was troubled because he had but one life to part with for Christ so should we because we have no more lives or no longer time of life to blesse and praise our good and gracious God you should serve him in holiness and righteousness all your dayes Luke 2. Surely goodnesse and mercy shall follow me all the dayes of my life and I will dwell in the house of the Lord for ever Psal 23. 6. 12. You who ate the people of God should walk before him in all zeale for the honour of that God who hath so much honoured you as to make you his Walk before him in all zeal people What shall I do for my God! you should deny your selves and extend your selves and improve all your gifts and graces and powers for the services of his glory you should not count your time nor riches nor honours nor lives dear unto you so that you might honor and glorifie such a God as your God is and is to you you should speak and pray and study and act and enact for him who is so good a portion and will be your everlasting and blessed God SECT XV. Use 4 THere is yet one Use more
hath taken him to be her husband Would ye build the top of the house before you have laid the foundation Reflexive acts are the last acts never are they the first acts in the Covenant Nay it were a very delusion and falsehood to know that God is your God before you take him to be so he is not your God neither are you his people untill you consent to take him for your God 2. The only way to know your interest in the Covenant is to accept of the Covenant The only way to know your interest in the Covenant is to accept of it As to know that your sinnes are pardoned the way to this is to believe the promise of pardon and to know that Christ is yours the way is first to receive and embrace Christ by faith So the way to know that God is your God is first to take him to be your God to become his people 6. God will refuse none from this Covenant who are indeed willing to have God will refuse none from this Covenant who are willing to have him to be their God him to be their God in Covenant as Christ spake in Revel 22. 19. Whosoever will let him come and drink of the water of life freely so say I Whosoever is willing to have God to be his God and to close with God as God manifests himself a God in Covenant let him come God will be his God in Covenant Quest How is that will you say Sol. Thus it iâ— The Lord saith I am God Almighty I 〈◊〉 the Lord the Lord graciâ—uâ— and merciful long-suffering abundant in 〈◊〉 and truth forgiving iniquity transgression and sinne Will you accept of such a God to be your God O with all our hearts we are undone unlesse the merciâ—ul and gracious God be our God! And saith God I am an holy God I the Lord am holy the Lord thy God is an holy God I am of purer eyes than to behold sinne I hate and abhorre it and if you will have me to be your God you must be holy as I am holy your hearts must be holy and your lives must be holy you must be willing to renounce and forsake every one of your sinful lusts and every one of your sinful wayes Are you willing to be holy in all manner of conversation if your hearts can answer to the Lord O Lord I have been a sinful wretch and I have a sinful heart which is the burden of my soul I am content to be made holy I beseech thee make me holy I should blesse thee with all my soul if thou wouldest be pleased to give thy holy Spirit to me if thou wouldest change my heart by thy renewing grace if thou wouldest cleanse me from all my uncleannesse if thou wouldest mortifie and subdue in me every sinful lust and affection And saith God I am the great and mighty God the Lord of all the Lord of Lords and I give Lawes to all my people and will be feared and obeyed and I will have you to set up my Will for your Rule and I will have you to do the work which I appoint you and to walk only in such pathes of righteousnesse and obedience as I require and prescribe Are you willing to receive the Law from my mouth and to obey my win and to do all that I command you though men dislike it and men reproach you for it if now you can answer O Lord we are willing thus to take thee for our God and in all these respects to be thine then God will own you as his people in Covenant Quest But O Lord how shall we be able to compasse this and to attaine all this Sol. Nay that is not the question saith God but are you willing thus to take me for your God if you be cordially willing thus to take me I will be your God and I am your God and according to my Covenant I engage my self unto you to give you holinesse to change your hearts and to give you mercy to pardon your sinnes and to give you grace and power to mortifie your lusts and to give you strength to obey my Will to walk in my Statutes and to do them all O Sirs this willingnesse such a willingnesse as this to accept of God to be our God this is accepted and this is enough to enter you into this gracious Covenant with God and truly this willingnesse to accept of God to be your God comes from God willingnesse and Gods goodnesse and Gods power and Gods grace to make you to be his people None have this willingnesse wrought in them but those only whom God will take into Covenant with him Some are willing in their straits to have the merciful God to be their God but they are not willing to have the holy God to be their God Some are willing to have the gracious God and the rewarding God to be their God but they are not willing to have the commanding and ruling God to be their God These indeed would not have God to be their God in Covenant but if you find willing hearts in all respects to close with God as he wholly and fully manifests himself to be a God in Covenant that he should universally form you up unto himself fear not come to him he will certainly be your God SECT XVI THe last Use from this discourse of the Covenant shall be of direction whâ—t 5. Use course any sinner should take that he may be brought into this Covenant of Direction what course a sinner should take to be brought into this Covenant grace The necessity and happinesse whereof he hath heard so much The Directions which I would commend unto you for this are these 1. Go unto God and beseech him to be your God and to make you to be his people Beg of God to be your God and make you his people for none can make God to be a God in Covenant unto him but God himself and none can take God to be his God in Covenant but from the strength of God alone Hence it is that as to the first entrance into the Covenant we for our parts are rather passive than active and are rather Covenanted than Covenanting God must make us to be his before we can come to be his yea he must make us willing to be his before we can be willing to be so and therefore if you have observed it not only the making of a new Covenant is settled and raised by the gracious Will of God but the bringing of us into that Covenant doth totally depend upon the gracious and powerful pleasure of the same God I will be their God and they shall be my people As to bring in a sinner unto Christ it is not sufficient that he is the effect of his purchase but it is likewise required that he be the fruit of his conquest Jesus Christ must by his Spirit rescue him out of the possession
of sinne and Satan So to bring a sinner into Covenant with God it is not enough that the sinner lies within the intention of grace but it is moreover requisite that God do put forth the mighty efficacy of his grace to subdue the heart and will of the sinner unto himself For the carrying on of this Direction I would lay down six Positions 1. That there is not in any sinner a self-sufficiency to close with God in a way There is not in any sinner a self-sufficiency to close with God in Covenant of Covenant for as the Covenant of grace is a truth of meer supernatural Revelation no light of nature reveals it or discovers it so the bringing of the sinner into this Covenant is a meerly supernatural work There is nothing in the sinner actively to contribute towards it nay all that is in the sinner is naturally averse and contrary unto it his natural judgement doth reason against it and contradict it and his natural will doth resist and oppose it unbelief being predominant in both and therefore the work being only the work of a God the sinner hath no way to take but to go to God to work his own work in him and for him 2. The heart of a sinner how ever it be naturally averse to God and to fall The resistance of the heart is conquerable by the power of God in with him yet the disobedience and resistance of it is conquerable and subâ—uable by the Almighty power of God with whom nothing is impossible and for whom nothing is too hard He can quicken the dead and give sight to the blinde and eares to the deaf and deliver from the power of darknesse and take away the heart of stone and give an heart of flesh And as it is in his liberty to forme creatures into what kinde of being he pleaseth so it is in his power to make any creature yielding unto any part of his Will as he resolveth he can abase the pride of mans heart and break the hardnesse of mans heart and heale the stoutnesse and the stubbornnesse of mans will and turn it which way soever he pleaseth and fashion it by a Commanding Power into the obedience of his own Will 3. There is no sinner for ought that I know living under the Gospel who No sinner living under the Gospel can infallibly conclude he is excluded from the Covenant can infallibly determine it that God hath peremptorily excepted against him and absolutely excluded him from the Covenant that is That God will never be a God to him nor will he ever make him to be one of his people Although at the present a sinner may certainly know that he is out of the Covenant and he is none of his people yet he doth not know that God will never be his God and that he shall never be one of Gods people because First God reveals no such thing Secondly God doth reveal that some who are not his people shall yet be his people Thirdly God ordinarily calls them to be his people who were not his people Fourthly The times and seasons of that call are unknown to the children of men even these seasons also doth God reserve unto himselfe and keep in his own hand and breast therefore we should pray to God to bring us into Covenant for who doth know what his purpose of grace may be and what his thoughts of mercy are towards him 4. The sinner although he doth not know the secret intention of God yet he Though the sinner know not the secret intention of God yet he knows his gracious invitations doth know the gracious invitation of God to leave his sinnes and to believe in Christ and to come into Covenant with him and that he will shew mercy to him Let the wicked forsake his way and the unrighteous man his thoughts and turn to the Lord and he will have mercy upon him and to our God for he will abundantly pardon Isa 55. 7. I think that there is no sinner living under the Gospel but he lives under an external call the Covenant of grace is in some measure made known unto him and the glorious riches of mercy and grace and he receives many a summons to come into Christ to believe to accept of God to be his God and to be one of his people and also he knows upon what gracious termes God is contented to be his God Now because God is pleased in and by the Gospel not only to reveal the Covenant of grace unto sinners but also to treate indefinitely with sinners and to offer mercy and life and salvation unto them if they will come in and accept of himself in Christ Truely here is a very heartening encouraging ground at the least to pray him to be our God and to make us to be his people 5. God himself doth propound this very way of prayer and seeking of him as a means to find him to be our God and to make us to be his people When he God himself doth propound this way of prayer and seeking him as a means to find him to be our God sets out himself in relation to this Covenant-work in Ezekiel 36. from verse 25. to 36 he addes in verse 37. thus saith the Lord God I will yet be enquired of by the house of Israel to do it for them c. as if he should say All this I promise to be unto you and to do for you and do you enquire of me or pray unto me and all this you shall receive from me c. So here in Isa 55. having declared the Covenant which he would make with us from verse 3. to verse 6. and in particular that Christ should have Nations runne unto him that did not know him he prescribes this duty of praying and seeking of him verse 6. Sâ—ek â—e the Lord whiles he may be found and call ye upon him whilâ—s he is near as if he should say Thus graciously do I represent my self what I will be therefore seek me and call upon me and I will be thus unto you 6. Nay once more God doth promise expresly that upon our praying he will God doth expresly promise upon our praying â—e will be our God be our God and that we shall be his people And truly this puts the clearest light and fullest life into this Direction See a place for this Zech. 13. 9. Thâ—y shall call upon my Name and I will hear them I will say It is my people and they shall say The Lord is my God But now remember one thing that as prayer is a means for this work so it must be a cordial and affectionate praying not a formal superficial carelesse form but the desires of the heart must be in that praying and the fervency and wrestlings of the heart If your hearts were but set on this to have God to be your God and to become his people and if you did seek this
with your whole hearts O God I cannot be satisfied untill thou art pleased to become my God c. the Lord would certainly answer the desires of your hearts 2. If you would have God to be your God in Covenant you must then break Break your Covenant with sinne your Covenant with sinne There are two Covenants which are inconsistent with this Covenant of grace 1. One is the Covenant of good works 2. The other is the Covenant with bad works If one will set up his confidence on his own good works he makes void the Covenant of grace and if one will set his heart upon his sinne saying I will not leave my sinnes I love them I will not forsake them This man disables himself he doth debarre and exclude himself God will not be his God he will not make a Covenant with him and indeed this sinner will not make a Covenant with God There are three things which God stands upon if we will have him to be ours in Covenant 1. He insists upon your wills you must be willing to be mine saith God to be married unto me to take me for your Husband 2. He insists upon your hearts you must love me I must have your heart your love must be mine 3. He insists upon your service you must be willing to obey and serve me I must be your Lord and you must be my servants But â— one of these will be if you keep up a Covenant with sinne you will never be willing to be his if you resolve to keep your sinnes and you cannot love the Lord if you love your sinnes neither can you serve him if you will obey sinne as your Lord There is an absolute incompatibility for this both on Gods part and on your part and on the Covenants part 1. On Gods part for he cannot nor will not make any agreement with unrighteousnesse nor hold communion with any who will hold communion with darknesse he is of purer eyes than to behold sinne much more than to agree with sinne it is contrary to his nature it were dishonourable for him so to do to admit a competition with that which he so much threatens and which his soul doth hate and abhorre 2. On our part your hearts cannot be brought to hold up a Covenant with God and yet to hold up a Covenant with your sinnes you cannot love God and that which is contrary to God you cannot love sinne and that which is contrary to sinne at the same time for if you love the Lord you will hate sinne and if you love sinne you will hate the Lord. 3. On the Covenants part the Covenant of God is to change the sinful heart it is to subdue iniquity it is to cleanse us from all our uncleanesses it is to make us an holy people â—nto the Lord so that of necessity you must resolve on it to break off your Covenant with sin if you will have God to be your God in Covenant 2 Cor. 6. 17. Come one from among them and be ye separated saith the Lord and touch not the unclean thing and I will receive you ver 18. and will be a Father unto you and ye shall be my sonnes and daughters saith the Lord Almighty Mark this place it shews expressely the way of coming into the Covenant you must not make agreement with darknesse nor with Idols you must separate from them you must have nothing to do with any uncleanesse that is you must resolve never to joyne your selves to any sinne never to love or serve it and then saith God I will receive you what 's that that is then I will be your God I will take you into Covenant I will own you for mine I will be a Father unto you and ye shall be my sonnes and daughters Are you sure that you will be so yea for thus saith the Lord Almighty Ezek. 11. 18. They shall come thither and they shall take away all the detestable things thereof and all the abominations thereof verse 19. And I will give them one heart and I will put a new spirit within them c. verse 20. That they may walk in my Statutes and do them and they shall be my people and I will be their God Therefore examine your hearts what sinne lies there which makes a breach which keeps up enmity 'twixt you and God and put it farre away c. 3. If you would have the Lord to be your God in Covenant then judge your Judge your selves for your breach of Covenant with God selves for your ancient breach of the first Covenant with him and for your sins since that and confesse your absolute unworthinesse to be admitted and received into another Covenant with him O when a soul comes to be afflicted for sinnes and to acknowledge it self unworthy of mercies this soul is in a right posture for mercies God made a Covenant with us in Adam and stated life upon us in case of obedience but we presently brake Covenant with him and proved unfaithful and dealt treacherously with him fell off from him for a thing of naught and all the dayes of our lives have we been sinning and dishonouring and provoking of him so that had we our desert so farre might God be from accepting of us into a new Covenant that he might justly condemn us for our transgressing of the old Covenant if we did seriously and sadly review these things till our hearts were humbled within us and that we saw our life to be the free gift of God again and that we stood at his mercy only to spare us and pity us and accept of us and in this posture come to God and cry out O save me for thy mercies sake Lord I have undone my self I have left thee I have lost thee I have dealt unfaithfully with thee I have sinned exceedingly against thee I have gone farre from thee yet I come back to thee I hear thou art a merciful God though I am a sinful wretch I hear that thou art a gracious God though I am an unworthy sinner I hear that thou hast made a new Covenant to relieve and succour them who have violated the first Covenant I hear that this Covenant is full of grace and mercy and pity and help and happinesse I come to thee to make peace with thee to be reconciled unto me to shew me favour I perish if thou reject me I live if thou accept of me I can bring nothing I can challenge nothing only thou sayst That thou wilt have mercy on whom thou wilt have mercy and may not a poor miserable unworthy sinner be made capable of thy mercy may he not be received unto mercy why else didst thou give Christ why else didst thou set up a Covenant of grace O Lord receive me graciously and love me freely and for thine own sake become my God and make me to be one of thy people Verily this is a moving way and this is a taking way for
34. 6. How great is his goodnesse Zach. 9. 17. The riches of his goodnesse Rom. 2. 4. No good thing will he with-hold Psal 84. 11. 2. The Mediator of this Covenant how full and rich is Jesus Christ Of his By the Mediator of this Covenant fulnesse do all we receive he fills all in all The Godhead dwells bodily in him in him are all the treasures of wisdome and knowledge there are the unsearchable riches of Christ he is a perfect Redeemer and is able to save to the utmost 3. The Covenant it self There is nothing left out and there is nothing which can be added unto it the wisdome and goodnesse of God have made it a By the Covenant it self compleat store-house and treasury of all the good and of all the help which all the children of God have do or ever shall need Here is grace and here is glory here is all things pertaining to life and all things pertaining to godlinesse here is for the life present and for the life which is to come here are all sorts of comforts for the distressed and all sorts of helps for the needy and all sorts of defences for the exposed here is the Sunne and the Shield and exceeding great reward Vse This is an exceeding stay and comfort to all the people of Gods Covenant other people are in want and know not whether to go for help or for any good but This is stay to Gods people you have a good God to go unto and a good Covenant to go unto Other people may know whither to go for this or that particular good but they know not whither to go for all the good which they do need they may go to one friend for counsel and to another for almes and to another for physick but to whom can they go for mercy to pardon their sinnes or for peace to ease their troubled souls but you who are the people of God you have a Covenant to go unto which contains all manner of good for all the conditions of your souls and for all the conditions of your bodies Here is mercy to pardon and loving-kindnesse to comfort and righteousnesse to justifie and grace to sanctifie and peace to quiet and glory to save here is food for the body and rayment and safety and blessing and defence here is all others may give and finde a little help and a little comfort and a little provision but you have a Covenant to go unto which can give you all things richly to enjoy abundant goodnesse abundant compassions abundant mercies abundant love abundant grace abundant joy abundant consolation and abundant salvation all things all good things are treasured up in this Covenant and there they are in their perfection not one good without another but all good together not a little of one and a little of another but every good in perfection and fulnesse a perfect God and a perfect Mediator and perfect love and mercy and righteousnesse c. 2. This is an exceeding encouragemtnt unto you under any wants or in any And an encouragement in wants to go to God in faith great distresses to go by faith unto your God who hath made a full and perfect Covenant with you O thou distressed sinner here is mercy enough laid up for thee and here is peace enough and goodness enough and power enough and grace enough and help enough God doth not promise unto you a little of his mercy nor a little of his kindnesse nor a little of the righteousnesse of Christ nor a little of holinesse nor a little of spiritual joy Psal 81. 10. Open thy mouth wide enlarge the desires of your hearts you do not crave enough and I will fill it I will plentifully answer and satisfie you Eat O friends drink yea drink abundantly O beloved Phil. 4. 19. My God shall supply all your need according to his riches in glory by Jesus Christ Heb. 4. 16. Let us come boldly unto the Throne of grace that we may obtain mercy and grace to help in time of need you have no cause to be dejected either with the multitude of your wants or with the depth and greatnesse of your distresses nor have you any cause to doubt and fear the supply and redresse of these for God hath made a full rich and perfect Covenant with you whiles there are answerable supplies and super-abounding helps and these in a Covenant and for you there is more reason to set your faith on work to fetch in the supplies than to set your feare on work because of your wants in all your distressed and needy conditions be pleased to look on this Covenant seriously do so bring your wants and distresses thither and there shall you finde proper helps and plentiful engagements and now stirre up your faith to believe and to take hold on God Lord here is the mercy which I need and here is the exceeding riches of mercy which I do need and here is the love the great love and here is the grace the abundant grace and here is the comfort and the abundant comfort and here is the strength the greatnesse of that strength which I do need here it is laid up for thee by me I come unto thee in the Name of Christ whose I am and I beseech thee abundantly to pardon me to supply all my need according to thy riches in glory SECT III. 3. A Third property of this Covenant is that it is a giving Covenant Gen. 17. 2. I will make my Covenant between thee and me in the Original It is a giving Covenant it is I will give thee my Covenant as God spake unto Phineas Num. 25. 12. I give unto him my Covenant of peace so he doth give a Covenant unto his people Isa 42. 6. I give thee for a Covenant of the people for a light of the Gentiles Isa 55. 4. Behold I have given him for a witnesse to the people survey In it the Covenant all over you shall finde it to be a giving Covenant in all the particulars of it God gives himself to be ours therefore he is called our Husband Isa 54. 5. The husband gives himself to the wife so doth God to us God gives himself to be ours And he gives Christ he gave his onely begotten Sonne John 3. 16. and Christ did give himself Gal. 2. 20. He gives Christ And he gives his love Cant. 7. 12. There will I give thee my love His love His peace Eternal life His Spirit And he gives his peace John 14. 27. My peace I give unto you And he gives eternal life John 10. 28. I give unto them eternal life And he gives his Spirit He will give the holy Spirit to them that ask him Luke 11. 13. And he gives the new heart and the new spirit Ezek. 36. 26. A new heart also will I give you and a new spirit will I put within you A new heart And he
pitied thee to do any of these unto thee to have compassion on thee but thou wast cast out into the open field to the loathing of thy person in the day that thou wast born Ver. 6. And when I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood Live yea I said unto thee when thou wast in thy blood Live Ver. 8. Now when I passed by thee and looked upon thee be hold thy time was the time of love and I spread my skirt over thee and covered thy nakednesse yea I sware unto thee and entered into Covenant with thee saith the Lord God and thou becamest mine Yea and the Apostle tells us what persons they were whom yet God took into Covenant Titus 3. 3. We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another Ver. 4. But after that the kindnesse and love of God our Saviour towards man appeared Ver. 5. Not by works of righteousnesse which we have done but according to his mercy he saved us In these places we see that there can be nothing found in us either as to our natures or as to our works which might move God to take us into Covenant but enough in both for him to reject us and yet notwithstanding both he is pleased to enter into Covenant with us and save us This must needs be grace and mercy 2. Consider the perâ—ons taken now into Covenant in their former respectivenesse of state and actions towards God The Apostle saith That whiles we were In their former respectivenesse of state and actions towards God yet enemies Christ dyed for us And when we were enemies we were reconciled to God by the death of his Sonne Rom. 5. 8 10. Surely mercy shewn to enemies must needs be free mercy and to receive enemies into favour this must be gracious favour yet to do this to enemies even in theiâ— hostility for God to take his enemies into his hands of mercy and become a singular friend to them even in the time of their raging and fighting against him this must needs be of grace It was remarkable favour in David to spare the life of Saul his enemies much more in God not only to spare the lives of sinners and enemies but to give them their souls and his Christ and his mercy and his salvation You read of those in Acts 2. 23. they were men who had by wicked hands crucified and slaine the Lord Jesus and verse 13. at the present were â—â—â—â—king at the Apostles as if they had been a company of drunkards These men are full of new wine Yet these men and at this time and in this posture God laid hold on by his grace and convinced them and humbled them and gave them faith and brought them into this Covenant with himself as you may see from verse 37. to 47. The like you read of Saul when he was raging and waxing â—â—d and breathing out persecutions against Christ and against the Church of Christ Being in this woful wretched posture the Lord takes hold of him and left him not untill he had brought him into this blessed Covenant of grace and mercy 3. Consider persons comparatively with other persons you shall finde that the Comparatively with other Persons taking of any person into Covenant is gracious and free in comparing of persons with persons ordinarily God passeth by those on whom we should six admiration and look at some cause and reasons of pre-acceptation and chooseth those and brings in those in whom nothing at all is to be pre-supposed Sometimes he passeth by the greater persons and takes in the meaner persons he passeth by the wise and takes in the foolish he passeth by the mighty and takes in the weak he passeth by the noble and takes in the base 1 Cor. 1. 2â— Not many wise after the flesh not many mighty not many noble are called Ver. 27. But God hath chosen the foolish things of the world and the weak things of the world Ver. 28. and base things of the world and things which are despised and things which are not Ver. 29. that no flesh should glory in his presence So sometimes of persons whereof some are more notorious and wicked and vile and others are not so abominable he is pleased to leave the lesser sort of sinners and to bring in the vilest of sinners Publicans and Harlots were brought in into the Kingdome of God when the superstitious and righteous Pharisees were excluded Paul the chiefest of sinners was taken in and others were left Mary Magdalon was brought in and others past by and why doth God do this but that men should acknowledge that it is no worthinesse of the sinne that brings him in nor any unworthinesse of the sinner that shuts him out but all springs from the grace of God alone that he brings not in any sinner upon his own account but onely upon the account of free grace 3. Lastly the Covenant is free as to the dispensations and donations of it what Free as to the dispensations and donations of it is that that is all that drops out of this Covenant all that good flowing from it and running down upon us are only gracious flowings only free bounties and gifts The Papists talk of a meritum de congruo whiles we are in the state of nature and of a meritum de condigno after we are in the state of grace But we know no merit but that of sin which deserves damnation and the merit of Christ which deserves salvation All our standing and all our expectation it the grace of God that is the reason of all our enjoyments God doth not give us Christ because we deserve a Christ but because he is pleased freely to bestow Christ upon us God doth not forgive our sins for our own sake but for his own Name sake God doth not love us for any thing in us but he loves us freely because he is pleased to love us God doth not save us for any works of ours but he saves us for his mercies sake God doth not blesse us for our goodnesse sake but he blesseth us only for his Christs sake and his promises sake God doth not justifie us for the sake of our own righteousnesse but he justifies us freely by his own grace through the Redemption that is in Christ Jesus Romans 3. 24. Objection But some may say God is not free in doing of his people good because he hath by promise bound himself to do them good Solution I answer 1. It was the freenesse of his grace to make all those promises 2. Though he bindes himself in promises to do us good yet he doth not accomplish those promises upon the reason of our goodnesse or deserts but upon the account of his own mercifulnesse and goodnesse and graciousnesse Obj. But he promiseth many things conditionally and lets
workings of all things in this Covenant to the right end The motions and workings of all things in this Covenant to the right end when every thing acts to its right end this shews a right ordering now in this Covenant every thing works to the right end which is to the praise and glory of Gods grace God himself works for this and Jesus Christ works for this and every good thing given and received works for this and every believer who is brought into Covenant works for this Christ is given and mercy is given and grace is given and glory is given and because all is given therefore all exalts the glory of Gods grace Christ is the surety and Christ is sent and Christ dyed and Christ made satisfaction and Christ made peace and Christ purchased all for the sinner and this also exalts the grace of God towards sinners the sinner is called by grace and made a believer and as a believer he receives all by grace and he acts in the strength of grace and is led on and preserved by grace and what he is he is by grace and what he works he works by grace and what he hopes for he hopes for by grace and that which he rests on is grace and what he magnifies and sets up is not himself nor any thing of his own but only the grace of God 4. All the good of the Covenant is dispensed in a right season and this All the good of the Covenant is dispensed in a right season also shews that it is a well-ordered Covenant when things are out of time they are out of order If Snow or Frost should come in the time of Harvest this would be disorderly and if physick should come when the person is dead this would be disorderly Things are well-ordered when they come neither too soon nor too late but in the very season when we need them and when they will do us good And after this manner are all the dispensations of this Covenant they are let out and come in the very time aâ—d minute of our â—eed When a poor sinner knows not what to do then doth Christ appear and then doth mercy appear and then doth help appear Isa 41. 17. When the poor and needy seek water and there is none and their tongue faileth for thirst I the Lord will hear them I the God of Israel will not forsake them 2 Cor. 6. 2. He saith I have heard thee in a time accepted and in the day of salvation have I succoured thee when Davids heart was overwhelmed and ready to faint then God took him up and comforted him And when the Church was as a woman forsaken and grieved in spirit then saith God with everlasting kindnesse will I have mercy on thee when Ephraim was ashamed and even confounded then saith God My bowels are troubled for him I will surely have mercy on him when Paul was pressed above measure and his own strength was found insufficient against Satans temptations then he received an answer my grace is â—ufficient for thee O beloved thus is the Covenant ordered that you shall have mercy in the fit time and help in the best time and deliverance in the best time and answers to your prayers in the best time though you have not your desires presently answered yet your God is a gracious God and therefore intends your good and he is a wise God and therefore knows the best time and he is a faithful God and therefore will lose no time 5. This Covenant is so framed that there is still a strong foundation It is so framed that there is still a strong foundation of hope and confidence for a poor sinner A foundation laid For the admission of poor sinners For the impetration of all the good a sinner needs of hope and confidence for a poor sinner and by this it appears that it is a well-ordered Covenant here is a firme foundation laid 1. For the admission of poor sinners If a Christ and Mediator if mercy in all the abundance of it if free grace in all the glory of it may be esteemed a fair foundation for hope and confidence here every one of them stands ready to make way for the sinner I will satisfie for all his sinnes and make peace for him saith Christ the Mediator I will forgive and abundantly pardon all his sinnes saith the merciful God I will love him freely and receive him graciously saith the God of love and grace 2. For the impetration and assecution of all the good that a poor sinner doth need or can desire For in this Covenant there is a Christ who merits all and a God who promiseth to give all and hath bound himself to perform all and who rejoyceth over his people to do them good and accounts it his praise and honour to accomplish and performe unto them all the good which he promiseth unto them and puts them upon it still to call and still to trust and still to receive from him 3. For the preservation and continuation of them in this Covenant for the For the preservation of them in this Covenant Lord hath sworn the everlastingnesse of it and he gives all effectually to hold up and maintain an everlasting union and communion 'twixt himself and his people and keeps them by his own power through faith unto salvation and charges none other but Jesus Christ himself to look to them and to keep them in his Name and he undertakes this charge and will fully execute it and faithfully and therefore as he conquers all the enemies of his servants sinne and Satan and the world so he furnisheth them with all graces accompaning salvation and still strengthens those graces untill they come to receive the end of their faith even the salvation of their souls Vse 1 and surely this Covenant must needs be well-ordered which opens a way to receive in poor sinners and which hath reasons within it self and Then the wisdome of God is in this Covenant as well as his goodnesse Therefore do not displace the order God hath set in his Covenant By interesting our selves in the benefits of the Covenant before we interest our selves in God upon which the received sinner may with confidence plead for all good and which will keep them for ever fast with God Is the Covenant of grace an ordered Covenant and a well-ordered Covenant then certainly the wisdome of God is in it as well as the goodness of God the goodnesse of God is in it as to all the mercies and blessings wherewith this Covenant is furnished and the wisdome of God is in it as to the placing and disposing and dispensing of all those mercies and blessings Therefore take heed of displacing that order which God hath set in his Covenant we do displace the order of the Covenant and consequently do presume to correct the wisdome of God when 1. We do apply and interest our selves in the benefits of the
in pathes of profanesse and ungodlinesse resists the Holy Spirit in his motions 6. Who counts it a disgrace for him to be holy or to be esteemed so 7. Who lives in open profanesse Sabbath-breaking drunkennesse perjury lying c. 2. Nay not only visible and open profanesse discovers men to be out of the holy Covenant but also formal and pretended and counterfeit holinesse for the Formal and counterfeit holinesse Covenant is really holy and all persons in the Covenant are really holy and the Covenant promiseth and worketh in them not a seeming not a counterfeit but a real and solid holinesse Now there are six signs of a man who hath not real holinesse but only a counterfeit holinesse Signs of counterfeit holiness Though he may do some holy duties yet he is not humbled for former unholy doings Though in outward profession he seems to be holy yet there is no renewing work of grace upon his heart 1. Though he be taken up with the performance of some holy duties yet his heart was never throughly humbled for his former unholy â—â—doings His unholinesse either in the long want of holinesse or in the long opposition of holinesse or in the long practices of unholinesse never was a burden to his soul nor lay heavy never wrought trouble nor shame in him 2. Though in his outward profession he seem to be holy yet there is no renewing work of grace upon his heart his heart is not renewed nor changed but hath the same old lusts still and the same old love unto them and delight in them There is no difference 'twixt himself and himself no warre at all but all is at peace within him which shews that he never had holinesse in truth true holinesse will displace the affections and change your souls and make a separation and an opposition c. 3. Though the man seems to be holy yet he will not be more holy he hath got into his circle from whence you shall not stirre him he hath put on his forme of holiness Though he seems to be holy yet he will not be more holy which his wise fore-fathers left him and who so is short of that he counts him naught and who so exceeds that he counts him precise and vain-glorious that man was never holy who strives not to be more holy 4. Though the man seems to be holy yet he doth not cordially delight in holy Though he seems to be holy yet he doth not cordially delight in holy persons He allows himself in some way of wickednesse persons his companions if they be not profane yet they are vain and empty fruitlesse and helplesse to his soul If a person be godly and holy indeed then to except against this and finde fault with that in him shews his ungodlinesse is unpleasing to him and he is as weary of him as the Israelites were of Manna 5. Though he seems to be holy yet he allows himself in some way of wickednesse inpride or covetousnesse or in uncleannesse or some other sinful way he holds it fast and will not forsake it 6. Who cannot sit quietly under a soul-searching Ministry which strikes at superstition and formality and hypocrisie but would raise his heart to higher He cannot bear a soul-searching Ministry principles and better affections and a more spiritual way of serving God than a meer opus operatum O now this persons soul is stung and have I not all this while known how to serve God and must I now learn a new way to heaven Well think of these things both sorts of you for neither the one nor the other are interested in this Covenant of grace which is an holy Covenant but you are yet an unholy people Vse 2 Is the Covenant a holy Covenant then behold the parting way behold the reason why so few men are perswaded to hearken and to enter into Covenant See the reason why so few enter into Covenant with God with God we stand wondring what the reason is or may be that a company of sinners hearing of that infinite happinesse to be enjoyed in the Covenant of grace and hearing of the manifold blessings comprized in it of the joy unspeakable therein of the peace that passeth all understanding of the full forgivenesse of sinnes and of the sweet manifestations of the love of the Father and of the Sonne and of the Spirit and of the assurings of eternal salvation unto all the persons who enter into this Covenant I say we wonder that after all this there are so few who enquire the way or embrace the way of entring into such a Covenant where God makes over himself in such a gracious and glorious manner to his people but here lies the stick here lies the barre here lies the great exception against the Covenant viz. it is an holy Covenant Demand of persons and if it were fit of every person here this day Would you not be the people of Gods love would you have God to love your souls yes we would and would you not be the people of Gods mercies would you not have God mercifully to pardon all your sinnes and all your transgressions O by all means and would you not be the people of Gods blessings would you not have God to give you his love freely and his mercy freely and his Christ freely and salvation freely that we would What is that which hinders then why verily nothing but this holinesse O but God will give this holinesse as freely as he gives his mercy but we care not for it O but God will give you riches of mercy with it but we care not for it O but it is the means to bring you to glory but we care not for it O but God himself is a holy God and his people must be holy as he is holy yet we care not for it O but you shall never have God to be your God nor mercy to be your mercy nor Christ to be your Saviour nor heaven to be your inheritance unlesse you are willing to be holy but we will not be holy Quest It is a very considerable question why of all the termes that God stands for in respect of the Covenant this of holinesse is disliked and of all the Why is the holinesse of the Covenant so much disliked good things which God doth promise in his Covenant this of holinesse only is excepted against and of all the Attributes wherein God manifests himself to men though they seem content and willing to imitate God in many of them as in love and mercy and goodnesse c. yet they are so averse to the holinesse of God which if it be lawful to make comparison is one of the highest glories of God Sol. Surely there are choice reasons to be given for this peculiar opposition and exception against holinesse 1. One reason may be this the nature of the sinner he loves sinne his Because of the nature of the sinner
if indeed God should not make good his Covenant if that should faile if it were unsure then many bills of complaint would come in against him Lord thou didst hold out a word of promise and commandedst me to rest on it and saydst Thou wouldst not faile me and lo I have quit all other confidences and cast all my hopes upon thy Word which thou saydst was sure and faithful and yet thou hast deceived and wronged me O no none shall ever be able thus to complaine of God or to charge him being truth and faithfulnesse it selfe Vse 1 Is the Covenant which God makes with his people a sure Covenant then behold hold what a priviledge it is to have God to be our God and for any of us to be the It is a singular priviledge to have God for our God and to be his people people of his Covenant Herein they do excell all other people namely that their Relation is higher their condition is better their hopes are greater their possessions are sweeter and their supplies are sure Wicked men who are out of Covenant have nothing sure their lives are unsure They shall flye away as a dream and shall not be found yea they shall be chased away as a vision of the night Job 20. 8. Their pleasures and delights are unsure They take the Timbrel and the Harp and rejoyce at the sound of the Organ and in a moment they go down to the grave Job 22. 12 13. Their wealth and riches are unsure Behold these are the ungodly who prosper in the world and increase in riches surely thou didst set them in slippery places how are they brought into desolation as in a moment Psal 73. 12 18 19. Their honours and greatnesse are unsure Their inward thought is that their houses shall continue for ever and their dwelling places to all generations They call their Lands after thâ—ir own names neverthelesse man being in honour abideth not he is like the beasts that perish Psal 49. 11 12. Though his excellency mount up to the heavens and his head reach unto the clouds yet he shall perish for ever like his own dung they that have seen him shall say Where is he Thus Zophar in Job 20. 6 7. Their hopes are unsure The eyes of the wicked shall fail and they shall not escape and their hope shall be as the giving up of the Ghost Job 11. 20. Whose hope shall be cut off and whose trust shall be a spiders webb Job 8. 14. Thâ— expectation of the wicked shall perish Prov. 10. 28. Their possessions are unsure Thou fool this night shall they take away thy soul then whose shall all those things be which thou hast provided Luke 12. 20. When wicked men are in dangers they are not sure of preservation when they are in troubles they are not sure of deliverance when they are in straits they are not sure of help when they are in terrours of conscience they are not sure of mercy when they come to die they are not sure of salvation nothing is sure unto the wicked but wrath and destruction But now on the contrary all things are sure in the Covenant for the people of God The love in the Covenant is a sure love and the mercies in the Covenant are sure mercies and the peace and the joyes and all the blessings of it are sure yea the meanest as well as the greatest even his bread and his waters are sure and eternal life is sure c. Vse 2 Is the Covenant which God makes with his people a sure Covenant why An encouragement to troubled souls to come into Covenant may not this be a great encouragement unto troubled and distressed souls to come into Covenant with God not to stand off through feares and disputes but I shall not be accepted but I shall not finde mercy but to come in with faith and confidence There are five things which may in a special manner affect and encourage Five encouragements from poor broken-hearted sinners to venture in and to close with God in his Covenant 1. One is the thoughts of God towards them his thoughts are thoughts of mercy and peace towards you Jer. 29. 11. The thoughts of God towards them The compassions of God for them The designation of Christ to them 2. A second is the affectionate compassions of God for them To this man will I look even to him that is poor and of a contrite Spirit and trembleth at my Word Isa 66. 2. 3. The designation of Christ is in reference unto them The Lord hath anointed me saith Christ Isaiah 61. 1. to preach good tydings to the meek He hath sent me to binde up the broken-hearted 4. A fourth is the particular calls and invitations of God directed unto them Let The invitation of God directed to them him that is athirst come and whosoever will let him come and take the waters of life freely Rev. 22. 17. 5. A fifth is the several assurances which he is pleased to give unto them You The several assurances he gives them shall not be rejected saith Christ Him that câ—mes to me I will in no wise reject saith Christ John 6. 37. You shall not be despised saith God himself Who hath despised the day of small things Zach. 4. 10. Nay you shall be graciously accepted I will love them freely Hosea 14. 4. And you shall surely find mercy I will surely have mercy on him said God of Ephraim Jer. 31. 20. And though your sinnes have been many and great yet they shall certainly be pardoned If the wicked will turn from all his sins c. he shall surely live and not die All his transgressions which he hath committed they shall not be mentioned unto him Ezek. 18. 21. 22. Why what sweeter encouragement than this You shall find mercy and what stronger encouragement than this you shall surely find mercy God will be your God and he will certainly be so he will lovingly receive you and certainly he will do so and he will pardon all your transgressions and certainly he will do so Plenitudo gratiae certitudo gratiae these should work off all feares and troubles in our hearts c. Vse 3 Is the Covenant which God makes with his people a sure Covenant then blessed are the people who are in Covenant for all the good in the Covenant is Blessed are they who are in Covenant sure to them and shall be theirs assuredly God is surely their God and he hath said unto them as once to Jacob Gen. 32. 12. I will surely do thee good Peruse I beseech you all the Covenant of God and consider what riches and treasures and mercies and blessings and hopes and Reversions and promises you find there either you are possessed of them all or shortly shall be possessed of every one of them all is laid out upon you or is surely laid up for you what you have is sure and what you want is
2. That all is sure in the Covenant that there is no difference of any good which God hath promised as to the graciousnesse and as to the certainty of giving why all the good of the Covenant is freely given unto you and shall certainly be given unto you and therefore you who are the people of God be not satisfied with the little which you have but enlarge your hearts and enlarge your desires and enlarge your confidences for there is much more in the Covenant than as yet you have got out of the Covenant and there it is laid up for you and it will be as surely performed as any blessing which hitherto you have enjoyed Beloved the Covenant is not sure in one paâ—â—â— and unsure in another part this mercy promised is sure but that mercy promised is unsure the lesser is sure but the greater is unsure but all of it and all in it are sure pardon of lesser sinnes is sure and pardon of greater sinnes is sure yea pardon of all your sinnes is sure and as a pardoning mercy is sure so healing mercy is sure and helping mercy is sure God will as certainly heal and renew your hearts as he will pardon your sinful doings and God will as certainly subdue your strong corruptions and powerful temptations as he will do you any other good and he will as surely give you peace in conscience and Christ and eternal life and the joyes of the holy Ghost as well and as certainly as he hath given any truth of grace to you You think this may be had and that may be had but you seldome come up with faith to believe that all shall be had O Sirs we frequently forget that the Covenant of God is a sure Covenant and sure in all things but let us strive to raise our faith unto that heighth and to that latitude that all the Covenant is sure there is not one word of it which it shall fail God will surely performe all his good promises of the Covenant what you possesse you think is sure yea and all that God promiseth is sure and therefore stir up your hearts and look up to God with as much confidence for all which yet you want be it never so much and never so great for God will surely make good all his Covenant to you you have found the Covenant sure in many things O but the Covenant is sure in all things all the promises of God are Yea and Amen c. 3. Be not discouraged nor despond nor despair for the Covenant Be not discouraged is sure there are foure times when our hearts are very apt to faile us 1. One is long delayes of earnest prayers See Psal 22. 1. My God my God why hast thou forsaken me why art thou so farre from helping me and from the words of my roaring Verse 2. O my God I cry in the day-time but thou hearest not and in the night-season and am not silent 2. Another is seeming dislike and discouragement of seeking Lam. 3. 7. He hath made my chaine heavy Ver. 8. Also when I cry and shout he shutteth out my prayers Matth. 15. 23. He answered her not a word Verse 24. I am not sent but to the lost sheep of Israel Ver. 26. It is not meet to take the childrens bread and cast it to dogs 3. A third is a sensible contradicting or denial of our requests as Heztkiah spake for peace I have great bitternesse So when we pray for peace in conscience then we feel more distresse and trouble in conscience and when we pray against temptations then we finde more powerful and violent temptations and when we pray for deliverance from sinne we then feel more strong assaults and turbulent motions of sin 4. A fourth is when Gods dealings of providence seem quite opposite to his undertakings in his promise Judges 6. 12. The Lord is with thee thou mighty man of valour said the Angel to Gideon Ver. 13. And Gideon said unto him If the Lord be with us why then is all this befallen us and where are all his miracles which our fore-fathers told us of Did not the Lord bring us out of Egypt but now the Lord hath forsaken us and delivered us into the hand of the Midianices neither hast thou delivered thy people at all Exod. 5. 23. And so David to whom God promised a Kingdome but instead thereof he was banished the Kingdome and his life was sought for and pursued by Saul whereupon he concludes instantly that all men are lyars Psal 116. 11. In all these cases and many more we are very apt to be discouraged and to question at least the surenesse of Gods Covenant and to cry out with David Psal 77. 7. Will the Lord cast off for ever and will he be favourable no more Ver. 8. Is his mercy clean gone for ever doth his promise faile for evermore Ver. 9. Hath God forgotten to be gracious hath he in anger shut up his tender mercies Neverthelesse notwithstanding all these contigencies and seeming contrarieties and manifold delays and strange dealings of God with his people his Covenant with them is sure and it shall certainly be performed as no work of man so no work of God doth or shall frustrate the Covenant of God with his people Therefore for the better support of your hearts under all these dealings of God with you carefully remember a few positions 1. They are tryals of our faith but no testimonies of Gods unfaithfulnesse He that sits in darknesse and sees no light let him trust in the Name of the Lord and stay himself upon the God of Jacob Isa 50. 10. We think that we dare to rely on the word of promise as a truth of God as a sure word which will not faile us Now God by these contrary dealings tries the faith of his servants there is still my promise to hear and to do you good and here to your sense and feeling is something directly contrary unto it Can you in this condition glorifie my good and faithful Word Though all these clouds arise yet the Sun will break forth though all this befalls me I shall yet see him to be the help of my countenance and my God his Word is a tryed Word I will not fail God who cannot lye hath promised Though he kill me yet will I trust in him Job 13. 15. why Beloved this is one principal end of Gods dealing with us in ways contrary to his promises namely to try and to demonstrate what our faith is in his promises 2. They are reasons of our patience but no characters of Gods change be ye followers of them who through faith and patience inherit the promises saith the Apostle in Heb. 6. 12. God is pleased to hide himself from our prayers and seems to neglect them in this he tries our faith and God is pleased many times to delay his answers in this he exercises our patience he will be acknowledged not only as a
Our life 3. Our peace 4. Our hope The Titles of Christ 5. Our Shepherd 6. Our Father 7. Our friend 8. Our Brother 9. Our Head 10. Our Husband 11. Our King 12. Our Saviour Verily the Covenant must needs be everlasting 'twixt us and our God who have such a Christ so engaged for us so mediating for us so strictly united to us so exceedingly loving of us so continually watchful and careful and helpful ever loving ever praying ever helping and resolved to save us 3. A third Argument to demonstrate the everlastingnesse of the Covenant shall From the Spirit of God which every one hath who is in Covenant with God be taken from the Spirit of God which every one hath who is in Covenant with God Ezek. 36. 27. I will put my Spirit within you Now there are ten works which the Spirit of God doth for all the people of God 1. He doth change their hearts 2 Cor. 3. 18. We all beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. 2. He doth mortifie their sinful lusts Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the body 3. He makes known the things of God unto them and teacheth them all things 1 Cor. 2. 10. But God hath revealed them unto us by his Spirit 1 Joh. 2. 27. Teacheth you of all things 4. He doth powerfully enable them for all the works of obedience Ezekiel 36. 27. I will put my Spirit within you and cause you to walk in my Statutes and you shall keep my judgements and do them 5. He doth dwell in them Rom. 8. 11. and he dwells in them for ever Joh. 14. 17. and dwelling in them he makes them a fit habitation for God Ephes 2. 22. 6. He doth guid and lead them Joh. 16. 13. The Spirit of truth he will guid you into all truth Rom. 8. 14. As many as are led by the Spirit of God they are the Sons of God 7. He doth sustain or uphold them Psal 51. 12. Vphold me with thy free Spirit 8. He helps them in their infirmities Romans 8. 26. and supplies them Phil. 1. 19. 9. He beares witnesse that they are the children of God and if children then heires Heires of God and joynt Heires with Christ Rom. 8. 16 17. 10. He Seals them unto the day of Redemption Eph. 4. 30. and moreover abides in their hearts he is the earnest of their inheritance untill the Redemption of the purchased possession 4. A fourth Argument to demonstrate the everlastingnesse of the Covenant From some considerations in the people of God They are born again of incorruptible seed Partakers of the divine nature They are the house built upon the Rock They are delivered from the power of darknesse Their hearts are set on God and only on him 'twixt God and his people shall have respect to some considerations in the people of God 1. They are born again not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever 1 Pet. 1. 23. 2. They are partakers of the divine nature 2 Pet. 1. 4. and of the life of Christ 2 Cor. 4. 11. 3. They are the house built upon the Rock which fell not because it was builded upon a Rock Mat. 7. 25. and that Rock is Christ who is a sure foundation Isa 38. 16. 4. They are delivered from the power of darknesse and translated into the Kingdome of Christ Colossians 1. 13. And his Kingdome is an everlasting Kingdome unto the Sonne he saith Thy Throne is for ever and ever Heb. 1. 8. 5. Their hearts are superlatively set on God and only on him Whom have I in heaven but thee and there is none that I desire upon earth besides thee God is my portion for ever Psal 73. 25 26. 6. They are strenghthened with might by his Spirit and rooted and grounded in They are strengthened with might They are the Pillars in the Temple of God They are the inheritance of God love Ephes 3. 16 17. 7. They are the Pillars in the Temple of God and shall go no more out Revelations 3. 12. 8. They are the inheritance of God his portion his peculiar treasure and purchased with the blood of Christ 1 Pet. 1. 19. He would never pay so dear a price for them and then put them off Isa 49. 25. And Israel mine Inheritance Zach. 2. 12. The Lord shall inherit Judah his portion Deut. 32. 9. The Lords portion is his people Jacob is the lot of his inheritance Psamle 135. 4. The Lord hath chosen Jacob unto himself and Israel for his peculiar treasure 9. The commands and wayes and communions with God are no burdans to them The commands of God are not burdensome but delightful to thē not grievous because they are born of God and love him 1 John 5. 3. But pleasing and delightful The Law of God is written in their hearts Jer. 31. 33. Psal 119. 16. I will delight my self in thy Statutes Ver. 24. Thy Testimonies are my delight Cant. 2. 3. I sate down under his shadow with great delight and his fruit was sweet unto my taste 10. They hate evil Psal 97. 10. and loath their abominations Ezekiel They hate evil 36. and have crucified the flesh with the lusts and affections thereof Galations 5. 11. They are a people who live by faith and are much in prayer that God They live by faith and are much in prayer would work all his works in them and for them that he would not leave them nor forsake them that he would preserve and uphold and confirm and stablish them unto the end They work out their own salvation with feare and trembling 2. The reason why the Covenant which God makes with his people is an everlasting Reasons of it In respect of God Covenant and shall be so 1. There are reasons for this in respect of God 1. His Wisdome hath contrived this Covenant in a way of everlastingnesse His wisdome which appeares in three particulars 1. He layes the foundation of it not upon our selves but Christ not on our will and power but on the power and sufficiency of Jesus Christ 2. He engages himself for himself and for his people to keep them unto himself and from falling and to continue them to be his people for ever not only to give them grace but to preserve that grace not only to beginne a good work but also to finish it 3. He promiseth mercy to pardon the sins of his people and grace to heal their back-slidings None of these were in the Covenant of works and therefore that lasted not but all these are in the Covenant of grace and therefore it is everlasting 2. His purpose his purpose in making of this Covenant was to exalt and glorifie His purpose and magnifie the greatnesse of his love and the riches
of his grace and mercy unto his people Now there are foure things which magnifie God in these First his graciousnesse freely to make us to be his people A second is his goodnesse in the plentiful blessing of his people And thirdly his faithfulnesse that he will surely blesse his people And fourthly his everlastingnesse that he will never forsake his people and never will turn away from doing of them good Why this exalts his mercy indeed that it endures for ever and his love indeed that it continues for ever and his grace indeed that as it is free so it is everlasting In respect of his people The everlastingnesse of the Covenant is a just reason of perfect thankfulnesse 2. There are reasons for this in respect of his people I will mention a few of them 1. The everlastingnesse of the Covenant is a just reason of full and perfect thankfulnesse Psal 100. 4. Enter into his gates with thanksgiving and into his Courts with praise Be thankful unto him and bless his Name Verse 5. For the Lord is good his mercy is everlasting Psal 136. 1. O give thanks unto the Lord for hâ— is good for his mercy endureth for ever 2. His people have cause now to trust on him for ever Isa 26. 4. Trust ye in His people have now cause to trust in him for ever the Lord for ever for in the Lord Jehovah is everlasting strength Psal 62. 8. Trust in him at all times ye people pour out your heart before him God is a refuge for us Selah Vse 1 Is the Covenant which God makes with his people an everlasting Covenant then that opinion is very false which delivers out unto us such a Covenant of grace as is mutable and alterable and may be broken off and cease between God For confutation of that opinion that the Covenant is mutable and alterable and his people That a man may be made a child of God and yet may become the child of the Divel that he may be graffed into Christ and yet may be broken off from Christ that he may have true faith and grace and yet he may lose true faith and grace that he may finde love and mercy from God and yet may so sinne as actually to forfeit and that for ever all the love and mercy of God Certainly this is a very sad assertion that any person should be translated from death to life that he should be delivered from the power of Satan and translated into the Kingdome of Christ that he should be effectually called and become a believer and thereupon a Sonne of God and heire of glory that he should for a while believe and rejoyce in his God and be sealed with the holy Spirit of promise and yet upon a sudden notwithstanding all the love and promises and engagements of God unto him in Covenant his Sun should set at noon-day he and his God should part and be utter enemies again that he should cast off God from being his God and God should forsake and cast him off from being any of his people and as it is a sad opinion so it is an opinion utterly inconsistent with this truth of the everlastingnesse of the Covenant of grace A relation which ceaseth to be that relation is not everlasting and that agreement or Covenant which is broken and frustrated that Covenant is not everlasting to be temporary and to be everlasting are questionlesse inconsistent neither will that evasion of a temporarinesse on our part and everlastingnesse of the Covenant on Gods part any way patch up the businesse because there is no such Covenant of grace which God hath made with his people Jer. 31. 31. Behold the dayes come saith the Lord I will make a new Covenant with the house of Israel and with the house of Judah Ver. 32. Not according to the Covenant that I made with their fathers in the day that I took them by the hand to bring them out of the Land of Egypt which my Covenant they brake although I was an husband unto them saith the Lord Mark the place God makes no such Covenant as shall be broken on our part but such a Covenant as shall hold and be kept on our part as well as on his part verse 33. But this shall be the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people c. And cap. 32. 40. I will put my fear into their hearts that they shall not depart from me The principal if not the onely ground of this breaking and falling opinion is a supposition of a power in the will of man according to the pleasure and use whereof the Covenant of Gods grace must stand or fall must continue or break off And to speak plainly according to the Arminian doctrine all the stability and state of a sinners salvation is made to depend upon the will of a sinner the election of God the conversion of a sinner the beneficial Redemption by Christ the perseverance in Christ and grace all of these do lie at the mercy of the will of a poor sinner and truly I must confesse that if the Covenant of grace had no surer foundation then mans wâ—ll it may quickly cease to be an everlasting Covenant But we read of other and better foundations for the perpetuity of this Covenant thâ—n mans will we read that it is grounded on the immutable counsel of God and on his absolute promises and on his Oath and on the blood of Christ confirming and establishing of it and on his power and intercession and presence and love and Spirit and faithfulnesse But as to the opinion of these men which indeed is none other but that of the To state the stability of the Covenant upon the will of man Pelagians and Papists and Arminians Give me favour to speak a few words 1. It is very improbable that God would make a new Covenant with us and state the stability and everlastingnesse of it upon the will of us sinners for hereby 1. There should be no difference as to the ground of safety and certainty Is very improbable 'twixt this Covenant of grace and that of works for if Adam had improved the power and liberty of his will he had continued and had enjoyed the life which God promised unto him Now wherein doth the grace of this Covenant exceed the other of Works if eternal life be left unto the pleasure of our will as formerly it was to Adams 2. Nay it should be harder and more unsafe for us to be in the Covenant of grace than it was for Adam to be in the Covenant of works because in that condition Adams will was created with a perfect righteousnesse and conformity and sufficiency to have continued in that Covenant but we are fallen with him and
mercy He did not leave me to my sinful heart and life he did pity and call me and brought me in to Christ and made me one of his people who aforetime was none of his people But I still finde such a body of sin such a law in my members warring against the Law of mind so many sinful corruptions within and so many strong and violent temptation without and so much weakness and insufficency in my self that fear I shall never hold out unto the end I shall one day faile and loose all my interest in God and in Christ and grace Consider To this sad complaint I would briefly speak three things There is a twofold fear 1. There is a twofold fear There is a a fear of unbelief and this is a vexing and distressing and disabling fear it loosens our confidence in God and in his A fear of unbelief this is to be resisteâ— promises It is a naughty fear and beware of it and resist it and bewaile it And there is a fear of tenderness and jealousie in regard of the Natural deceitfulnesse of our own hearts and of the supernatural weaknesse of our own strength this is a A fear of tenderness and jealousie is good good fear and blessed is the man that thus feareth alwayes The weak child feareth and thereupon cries out to the Parent to take him to hold him to support him and by his fear of falling he is preserved from falling So the child of God fears and thereupon he cries out unto his God! Lord help thy servant forsake me not make haste to deliver me keep me who cannot keep my self establish my goings Thou hast promised to keep and preserve the feet of thy Saints This fear is that fear which God hath promised to put into the hearts of his people that they shall not depart from him And indeed this fear is their strength the more of this fear the more safe they are Let him that standeth take heed lest he fall Thou standest by faith Be not high-minded but fear work out your salvation with fear and trembling 2. Your standing or continuing in the Covenant doth not depend upon your own Our standing doth not depend upon our own strength strength nor doth God leave you unto that but it doth depend on his strength and on his power Ephes 3. 16. That he would grant you according to the riches of his grace to be strengthened with might by his Spirit in the inner man Mic. 4. 5. We will walk in the Name of the Lord our God for ever and ever Zach. 10. 12. I will strengthen them in the Lord and they shall walk up and down in his name saith the Lord Though your strength be insufficient yet the strength of your God and of your Christ is sufficient for you 1 Pet. 1. 5. We are kept by the power of God through faith unto salvation 2 Cor. 12. 9. My grace is sufficient for thee for my strength is made perfect in weakness 3. The Lord is able to keep you from falling and to preserve you faultlesse before The Lord is able to keep you from falling the presence of his glory with exceeding joy Jude ver 24. Nay and he will keep you from falling Wilt not thou deliver my feet from falling Psal 56. 13. Thou hast delivered my feet from falling Psal 116. 8. He will keep the feet of his saints 1 Sam. 2. 9. When I said my foot slippeth thy mercy O Lord held me up Psalm 94. 18. 2. The everlastingnesse of the Covenant should be a Cordial to the people of God in the time of desertions when they are apt to question whether God be not Against desertion fallen off from them and hath forsaken them But consult these Promises and you may finde these fears removed Isa 49. 14. Zion said The Lord hath forsaken me and my Lord hath forgotten me ver 15. Can a woman forget her sucking child that she should not have compassion on the son of her womb Yea they may forget yet I will not forget thee ver 16. Behold I have graven thee upon the palms of my hands Thy walls are continually befâ—re me Isa 54. 7. For a small moment have I forsaken thee but with great mercies will I gather thee ver 8. In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer ver 10. The mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee Use 4 Is the Covenant which God makes with his people an everlasting Covenant Then blesse God and not your selves for your standing and for your continuing inCovenant with him Blesse God and not your selves for your standing in Covenant with him There are three things for which we should blesse God 1. For his restraining grace 2. For his converting grace 3. For his confirming grace that he will and doth keep you stedfast to himself in Covenant O beloved we could never keep our selves nor establish our selves were it not for the goodness and the power and the love and the faithfulness of our God we should break with God and turn aside from him and leave all truly it is almost a wonder that the people of God do hold out in keeping Covenant with God considering 1. The daily and frequent discouragements which they meet with in the world the continual scorns and threats and persecutions and affronts to their persons and godlinesse 2. The manifold allurements snares and temptations unto sin and sinful wayes by wicked example and promises and hopes and connivencies wickednesse in judgement in practice is a general infection the common aire is infected with this plague it is therefore the more hard to keep our health 3. The malice of Satan and his power and subtilty is exceeding great he desires to sift and winnow us as wheat he threw down the third part of the Stars he helped to break the first Covenant There is not any one of the people of God but may say of him as David of his enemies Psal 118. 13. Thou hast thrust sore at me that I might fall but the Lord helped me 4. How strongly some of the people of God have been hazarded in the lasting part of the Covenant Solomon Peter Asa insomuch as many from their falls have erected the Doctrine of the Apostacy of the Saints 5. Those many remaining Principles for inconstancy and failing as spiritual pride unbelief hypocrysie and worldliness much of every one of these still in our hearts 6. Adde to all these the exceeding weaknesse in all our graces How little faith how weak love and how apt to be shaken and offended Truely we must acknowledge that what we are we are by the grace of God and that if we be strong we are strong in the
Lord and in the power of his might and that it is the Lord who keeps us by the strength of the Covenant to continue steadfast and faithfull to the end c. Use 5 Let none abuse this sweet heavenly truth of the everlastingness of the Covenant twixt God and his people as therefore to venture upon great transgressions and say God will raise me again and shew me mercy again for his covenant lasts for Abuse not this sweet and heavenly truth ever Let me do what I list c. To such I would present a few words 1. That of the Apostle in Rom. 2. 2. Where sin abounded grace did much more abound Psal 130. 4. There is forgiveness with thee that thou mayest be feared Rom. 6. 1. What shall we say then shall we continue in sin that grace may abound ver 2 God forbid This were indeed to turn the grace of God into wantonnesse as the Spider turns the sweet juice into poison 2. That of the Apostle to the Church of the Ephesians Ephes 4. 20. But you have not so learned Christ verse 21. if so be that you have heard him and have been taught by him as the truth is in Jesus 3. Though the Covenant doth last twixt God and his people for ever yet there are weighty Reasons for them to take heed of sinning against their God 1. They do exceedingly dishonour their God by their sinning and cause his Name to be blasphemed as Nathan charged it on David 2 Sam. 12. 14. 2. They make an unkind return to their most kind God Do you thus requite the Lord O foolish people and unwise doth this answer his love and goodnesse to you to chuse you for his people before other people 3. They do exceedingly grieve their God and Father This that the people of his grace should deal thus with him is a grief unto him as he was grieved with that generation forty years 4. Though the Lord will not cast off his people when they do transgress yet he will visit their sins with stripes Psal 89. 32. And those stripes may be very sharp and heavy as David found them and though David did not break his neck by his fall yet David brake his bones and a wounded Spirit who can bear Prov. 18. 14. 5. Though the union continue twixt God and his people yet upon their great transgressions the comfortable communion will be interrupted and darkned they shall lose the joy of their salvation Psal 51. 12. 6. Though God will raise his people again yet it will cost them dear for the cure of their wounds and bruises and to put their bones in joynt again They shall know that it is an evil and bitter thing thus to sin against a God in Covenant c. It may cost them many tears and fears and prayers and conflicts and waitings c. Use 6 Is the Covenant which God makes with his people an everlasting Covenant Then let all the people of God be so wise as to use all the means to continue the Use all means to continue in the Covenant Covenant in an everlastingnesse on their part God worketh our lastingness in the Covenant by means You finde in Scripture that Spiritual means are subordinate to Spiritual ends and that certainty of issues doth take in a necessity of means The Covenant is everlasting and that it may be so therefore doth God put his people upon several wayes and duties to perpetuate the Covenant and to assure themselves it shall be so There are ten things which if you carefully heed you may be confident of the everlastingness of the Covenant 1. Keep up an humble fear I will put my fear into their hearts Jer. 32. 40. Blessed is the man that feareth alwayes Prov. 28. 14. Work out your salvation with fear and trembling Phil. 2. 12. Fear your wants crave supply and grow in faith 2. Be adding of grace to grace and give all diligence to make your Calling and Election sure for if you do these things you shall never fall 2 Peter 1. 5 10. 3. Strive after and keep up an exceeding love of your God a superlative love This will keep you fast Saw you him whom my soule loveth I found him whom my soule loveth I held him fast and would not let him go Cant. 3. 3. 4. Keep your hearts with all diligence Look to them watch them still be mending of them and minding of them unite or joyn my heart unto thee said David Let them be much in meditating of the goodness of your God love of your God kindnesse of your God Take delight in God alone and in his wayes as the Wife in the Husband 5. Be conscientiously diligent in attending upon the publick Ordinances 1 Thes 5. 19. Quench not the Spirit verse 20. Despise not Prophecying Acts 20. 32. I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them that are sanctified The Ordinances are your strength They 1. Give you a sight of Gods will and wayes 2. Keep up tenderness in conscience 3. Open more fully the love of God unto you 4. Quicken your hearts 5. Increase your faith 6. Heale your corruptions 7. Convey help from Christ 8. Direct and establish your goings 6. Be much in prayer that you may be kept and held fast by God unto the end Psal 119. 8. I will keep thy Precepts O forsake me not utterly Verse 33. Teach me O Lord the way of thy Statutes and I shall keep them unto the end verse 116. Vphold me according to thy Word that I may live verse 117. Hold thou me up and I shall be safe and I will have respect unto thy statutes continually 7. Remember Jesus Christ his love to you his promise to you and live by faith upon him Take hold of his strength and then you shall walk up and down and not faint Remember that he is the Authour and finisher of your faith 8. If you offend never so little return speedily to your God and judge your selves and sue out for more grace for more strength for more sufficiency from Christ let not any enmity live humble your soules and make peace 9. Beware of Seducing and Erroneous Dectrines do not affect to hear them Cease my son Prov. 19. 27. to hear the instruction that causeth to erre from the words of knowledge Beware lest you also being led away with the errour of the wicked fall from your own stedfastnesse 2 Pet. 3. 17. 10. Get much experience of the exceeding love of God to you in Christ Every day get a sight of his gracious favour and be often in the consideration 1. Of what he hath done for you 2. What he is to you 3. What he will bestow on you SECT X. 10. A Tenth property of this Covenant is this It is the best Covenant Better 10. It is the best Covenant than any other Covenant Heb. 7. 22.
Jesus was made a surety of a better Covenant 8. 6. He is the Mediatour of a better Covenant which was established upon better promises There is you know the first Covenant the Covenant of Works and there is the second Covenant the Covenant of Grace which is divided into the Old Covenant and into the New Covenant Now here I shall briefly open two things unto you 1. That the Covenant of grace which is the second Covenant is a better Covenant than the Covenant of Workes which was the first Covenant 2. That the New Covenant under which we live is a better Covenant then the Old Covenant under which the Fathers did live 1. The Covenant of grace is a better Covenant then the Covenant of Works This will appear if you do consider ten particulars The Covenant of grace is a betâ—er Covenant then that of works It hath a better foundation 1. The Covenant of Grace hath a better foundation than the Covenant of Works The foundation of the Covenant of works was that power of will and righteousness wherewith Adam was created he stood upon his own bottom and was left unto his own sufficiency like the Prodigal child Luke 15. he had all his goods in his own hand But the foundation of the Covenant of Grace is Jesus Christ he is the sure foundation-stone laid in this building Isa 28. 16. and our salvation is laid upon one that is might upon one who is able to keep and to save to the utmost Not our strength but Christs strength not our undertaking but Christs undertaking not our will but Christs Mediatorship and Suretyship is the foundation of the Covenant of grace 2. The Covenant of grace hath better terms All the Articles of it are promises nothing is there required of us which is not promised unto us by God yea that It hath better terms which was required in the first Covenant as a condition is in this Covenant turned into a promise viz. Obedience to Gods Commandements Heb. 8. 10. I will put my Law into their minds and write them in their hearts And I will be to them a God and they shall be to me a people And that which is required in this Covenant as a condition it is likewise promised Joh. 6. 45. They shall be all taught of God every man therefore that hath heard and hath learned of the Father cometh unto me 3. The Covenant of Grace hath better admissions I speak in respect of us thn It hath better admissions the Covenant of Works The Covenant of works would not admit any person unlesse he were righteous and inherently righteous and perfectly righeous The Covenant of works was never made with the sinner but with the righteous it condemns and casts out the sinner but never doth accept of him or let him in But the Covenant of grace doth admit sinners if any sinner be rightly sensible of his sins and of hâ—s wants and imperfections God calls out unto him Hearken It hath more favourable proceedings with the parties brought into Covenant unto me and your souls shall live And he that hath no mony come buy and eat Isa 55. 1 3. 4. The Covenant of grace hath more favourable proceedings with the parties brought into Covenant than the Covenant of Works The Covenant of work is very sharp and quick the least transgression therein doth undo the party whether of Omission or of Commission Cursed is every one that doth not continue in every thing that is written in the law to do it Gal. 3. 10. That one sin of the Angels hath undone them for ever That one sin of Adam brought him under the sentence of death The Covenant of Works had no mercy to shew it proceeded only in a way of justice But the Covenant of grace is not so strict and quick it is a very favourable Covenant I will be merciful to their unrighteousness saith God Heb. 8. 12. And if any man sin we have â—n Advocate with the Father even Jesus Christ the Righteous and he is the propitiation for our sins 1 Joh. 2. 1 2. If my people which are called by my Name shall humble themselves and pray and seek my face and turn from their wicked wayes Then I will hear from heaven and forgive their sin 2 Chron. 7. 14. 5. The Covenant of grace hath better promises the Covenant of works so far as yet I do understand it had but one grand promise annexed unto it and that It hath the better promises promise also was but conditional viz. A promise of life upon the condition of fixed Obedience life should be continued as long as obedience was continued Do this and live But the Covenant of grace contains better promises and more promises it doth contain a promise of life upon better conditions than that of working Life is promised upon believing Believe and thou shalt be saved and besides that it contains promises of all the things that shall bring us unto that life promises of holinesse promises of strength promises of perseverance in grace And promises against all the things which might break us off from the Covenant and from the fruition of promised life and salvation 6. The Covenant of grace is more indulgent than the Covenant of works Those services which will not be accepted in a Covenant of works will yet It is more indulgent be accepted in a Covenant of Grace The Covenant of works doth so insist upon works that the least mixture of diminution or imperfection renders the work uncapable and distastful the work must be in every regard perfect for matter and manner and measure or else as to that Covenant it was faulty and rejected But this is not in the Covenant of Grace weaknesse in working and imperfection of service shall not be rejected The day of small things is not despised The bruised Reed shall not be broken The smoaking flax shall not be quenched I will spare them as a man spareth his own son that serveth him saith God in Mal. 3. 17. If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. Vnto this man will I look even to him that is poor and of a contrite spirit and trembleth at my word I have seen thy tears said God of Hezekiah Isa 38. 5. Lord all my desire is before thee and my groaning is not hid from thee Psal 38. 9. 7. The Covenant of grace affords better pleas than the Covenant of works If a person offend against the Covenant of works his mouth is stopt and he can It affords better pleas plead nothing on his own behalf nothing at all to stay the hand of justice against him But if one sins against the Covenant of Grace he hath yet something to plead for himself why God should not reject and destroy him There are four things which he can plead One is his Relation yet thou art
Israel were both under the same Covenant Exod. 34. 27. I have made a Covenant with thee and with Israel If any doubt under what Covenant Moses did stand whether of works or grace let him peruse Heb. 11. 26. what a description he shall there finde of Moses He shall there finde him to be a Choice and eminent believer in Christ Esteeming the reproach of Christ greater riches than the treasures in Egypt and having respect to the recompence of reward c. Now certainly such a choice believer in Christ was not under a Covenant of work 4. That Covenant which was confirmed by blood and sprinkling which typified the blood of Christ confirming and ratifying the Covenant was no Covenant of works But the Covenant which God then made with the Israelites was confirmed by blood Exod. 24. 7. Moses took the book of the Covenant and read in the audience of the people and they said All that the Lord hath said will we do and be obedient verse 8. And Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words Now this very place is quoted by the Apostle in Heb. 9. 19. He sprinkled both the book and the people verse 20. saying This is the blood of the Testament which God hath enjoyned unto you and expresly interprets it and applies it to the blood of Christ verse 14. and veâ—se 23. And therefore that Covenant with that people was not a Covenant of works which never was nor shall be confirmed by the blood of Christ 5. That Covenant which did so convince of sin that it did also shew the way of expiation of sin and of forgivenesse could not be a Covenant of works for that Covenant convinces and condemns But this Covenant at Mount Sinai shewed sin and the way of forgiveness for it taught men to look for forgiveness in the blood of Christ specified in the sacrifices 6. If the Law had been given to the Israelites for a Covenant of Woâ—ks Then upon the breaking of that Covenant all the Israelites had been cut off from all hope of salvation My Reason is this Because a Covenant of Works once broken presently condemns and as to it Salvation therefore becomes impossible it not at all admitting of repentance or of mercy or of a righteousness and satisfact on by another But there was no such Covenant made with the Israelites as the sinning against which did make their salvation thus desperate but that upon repentance they might be received to mercy And for this see Deut. 4. 29. But if from thence thou shalt seek the Lord thy God thou shalt finde him if thou seek him with all thine heart and with all thy soule verse 30. When thou aâ—t in tribulation and all these things are come upon thee even in the latter dayes if thou turn to the Lord thy God and shalt be obedient to his voice verse 31. For the Lord thy God is a mercifull God he will not destroy thee nor forsake thee nor forget the Covenant of thy Fathers which he sware unto them Lo here is a way prescribed for repentance in case of transgressions And here is mercy and acceptance in case of repentance and all this in reference to the Covenant made with their Fathers and with them And are any of these to be found in a Covenant of works or upon the transgression of it 7. It had been strange kindnesse in God to help the Children of Israel out of Egypt by an out-stretched arm and after this to make such a Covenant with them that they should never have found mercy nor salvation as in a Covenant of works there is not 3. The Covenant made with the people of Israel at Mount Sinai was at least subserviently the Covenant of Grace and given for gracious ends and purposes The Covenant at Mount Sinai was at lâ—ast subserviently the Covenant of grace I say a Covenant of Grace for the substance of it though propounded in a more dark way and in a manner fitting for the state of that people and that present time and condition of the Church namely so as to convince them of sin and of their own impotency and of the great need of Christ and to flie for mercy to God revealed in Christ and to be a Rule of life for a people in Covenant with God that so they might inherit the promises of mercy Gal. 3. 19. The Law was added because of transgressions verse 24. The Law was our Schoolmaster to bring us to Christ that we might be justified through faith This assertion I shall endeavour to make out unto you from the Word As appears by of God 1. The Praeludium unto the Law makes much for this Read it in Exod. 19. 5. The Praeludium of the Law If you will obey my voice indeed and keep my Covenant Then ye shall be a peculiar treasure unto me above all people verse 6. And ye shall be unto me a kingdom of Priests and an holy Nation And the Apostle makes use of these expressions and applies them to those who are in the Covenant of grace in 1 Pet. 2. 9. But ye are a chosen Geneeration a Royal Priesthood an holy Nation a peculiar peoâ—le c. And verse 10. Which in times past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy Now I beseech you mark me Is there any Covenant unlesse that of grace wherein the Lord doth thus own and thus exalt a people Is it not meerly of the grace of God in Christ by whom we are made Kings and Priests to God Is it imaginable that any people should be as it were Gods own proper goods which he loveth which he sets his heart upon which he keeps in store for himself for his own special use which he will not part withall which God accounts as his rare and exquisite and precious treasure as all this the word Segulah doth signifie and yet this people are not in a Covenant of grace The immediate Introduction to the giving of the Law 2. The immediate Introdâ—ction unto the giving of the Law Exod. 20. 2. I am the Lord thy God which have c. why there is the very Covenant of grace here is God as our God and blessed are the people who have the Lord to be their God and here is Jesus Christ the Mediator of the Covenant implied for in Christ doth God become our God and there is our redemption from sin and Satan intimated by their deliverance out of Egypt and presently there is the worship of God instituted and appointed which if acceptable to God must be performed with faith for without faith it is impossible to please God God would not command his people so to worship him as to displease him Lev. 26. 12. I will set my Tabernacle amongst you and my soul shall not abhor
you and I will walk among you and will be your God and you shall be my people and in the very Covenant Exod. 20. 6. shewing mercy to thousands of them that love me The Preface made before the renewing of the Law upon the breaking of the Tables 3. Upon the breaking of the Tables of that Covenant before they were written again there is such a preface made by God as can no way fit any Covenant but that of Grace as you may see in Exod. 34. 7. The Lord the Lord gracious and merciful long-suffering and abundant in goodness and truth keeping mercy for thousands forgiveing iniquity transgression and sin 4. The Ceremonies were Appendices of the Moral Law especially of the first and second Commandments as given to the Israelites and what did those The Ceremonies were Apendices of the moral Law ceremonies shadow out even Jesus Christ and Redemption and Reconciliation and Remission and Salvation by him c. Moses is said therefore to write of Christ Joh. 5. 46. 5. Many other Arguments might be brought as that if those people were not Many of them under that Covenant were saved in a Covenant of Grace then none of them could be saved for a sinners salvation is in no Covenant but that of Grace and yet many of them under the Covenant which God made with them were saved Acts 15. 11. We believe that through grace of the Lord Jesus Christ we shall be saved even as they c. I now proceed to the Second Particular 2. Quest Wherein that Covenant of Grace under which the Fathers lived Wherein these Covenants agree doth consent or agree with the Covenant of Grace under which we now do live Sol. They do consent and agree in three Particulars 1. In the Parties God was one party and fallen sinners were the other party in the Old and so they are in the New Covenant Before the coming of Christ In the Parties which respects the Old Covenant none but sinnerâ— were lookt on and brought into Covenant and after the coming of Christ which respects the New Covenant none but sinners which work not but beâ—ieve in him that justifieth the ungodly are taken into Covenant The Grace of God is manifested towards sinners in the one and towards sinners in the other Covenant 2. Both these Covenants had a Mediator who stood between the parties at a In the Mediator distance and reconciled them even Jesus Christ who is said to be the same yesterday and to day and for ever You have him promised to Adam and made known to Abraham who saw the day of Christ and rejoyced Joh. 8. 56. and prophecied by of Moses Act. 3. 22. Moses truly said unto the Fathers A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall you hear c. he was promised to the Fathers and expected oâ— them Luk. 1. 69. He hath raised up an born of salvation for us in the house of his Servant David Vers 70. As he spake by the mouth of his holy Prophets which have been siâ—ce the world began And verse 72. To perform the mercie promise to our Fathers and to remember his holy Covenant Vers 73. The oath which he sware unto our Father Abraham c. 3. They do agree in the main Promises the spiritual promises of good things In the main Promises Rom. 15. 8. Jesus Christ was a Minister of the circumcision for the truth of God to confirm the Promises made unto the Fathers Some think that the Fathers under the old Covenant were fed only with temporal Promises Indeed they had many temporal Promises and some were of special Blessings and Gifts as the land of Canaan c. Nevertheless they had the same spiritual Promises which we have under the New Testament Forgiveness of sins besides that place formerly mentioned in Deut. 4. 29 30 c. you read of frequent Promises of forgiving of sins upon their Sacrifices in Levit. 9 and 2 Chro. 7. 14. If my people shall humble themselves c. I will hear from Heaven and will forgive their sin Eternal life both promised and enjoyed Many shall come from the East and West and sit down with Abraham Isaac and Jacob in the kingdom of God Matth. 8. 11. They embraced the promises of a better Country even an heavenly vers 11 13 16. Prepared for them a City We hope to be saved even as they Acts 15. 11 c. 3 Quest Wherein they differ and wherein the betterness of the New Covenant Wherein they differ of Grace doth consist Sol. Although both these Covenants do agree in substance and end yet they differ very much as to the particular from of administration or dispensation I will touch only on Five differences 1 In Obscurity and Perspicuity 2 In Burdens and Liberty 3 In Weakness and Efficacy 4 In Restraints and Extent 5 In Time and Duration 1. The New Covenant is a better Covenant than the Old because there is a In Obscurity and Perspicâ—ity greater Perspicuity in the new Covenant and a greater Obscurity in the old Covenant Hence 't is that the Gospel is called The revelation of the mystery which was kept secret since the world began But now is made manifest Rom. 16. 25 26. He doth not mean that it was kept secret or hid or covered absolutely from the beginning of the world to that time but he speaks comparatively that iâ— Now Jesus Christ and the way of salvation by faith in him appears most clearly the Sun is risen and shines without any cloud Behold the Lamb of God Jesus Christ came into the world to save sinners God was in Christ reconciling the world unto himself He that believes shall be saved We are saved by grace c. I am the way the truth and the life There was not comparatively such clearness in expression in the Old Testament Hence it is that the Apostle speaking of both these Testaments in 2 Cor. 3. he tells us of a vail on the one Testament vers 14. and of an openness in the other Testament vers 18. We with open face behold as in a glass the glory of the Lord c. Let me give you a few Instances that you may the better understand this 1. Consider Jesus Christ it is true that he was revealed in the Old and in the New Covenant but yet with a marvellous inequality of light he is called the Seed of the woman and the Root of Jess and the Oyntment and the Mighty God and the Childe to be born But the clear expression of him is in the New Covenant Luk. 2 11. This day unto you is bern in the City of David a Saviouâ— which is Christ the Lord. Joh. 1 14. The Word was made flesh and dwelt amongst us and we beheld his glory the glory as of the onely begotten of the Father Acts 11. 38. God hath anointed Jesus of Nazareth with the Holy Ghost and
withered and men gather them and cast them into the fire and they are burned A branch may be in a tree two wayes One is by a meer corporeal adherence by cleaving and sticking to the body of the tree and so every dead branch is in the tree as well as those that live such branches have no union they are dead and cut off and cast away into the fire Another is by a real participation of the life sap and influence of the root That which makes us to be in Christ any kind of way is Faith and according to the differences of faith are those differences of being in Christ You may read in Scripture of a dead faith James 2. 26. This dead faith takes in an external profession of Christ and a self aiming dependance on Christ to keep us from Hell and get us to Heaven But for all this there is no real union with Christ And we read too of a lively and unfeigned faith of a faith which joynes us and Christ in one Spirit which graffs us indeed into Christ and makes us partakers of the life and grace of Christ O where is this faith this living faith this ingraffing faith this uniting faith is the only precious faith and the only faith which brings us into the Covenant and the only faith which can look on God as our God and promising mercy and salvation unto us If you have not this faith you have no interest in Christ and if you have no interest in Christ you have no interest in God nor in the Covenant of God You cannot own God for yours nor can you own the promises of God as yours as made unto you But here now occurre two serious questions 1. One is How we may know whether our faith be a faith of union which unites Two serious Questions us to Christ 2. The second is How we may attain unto the faith of union which only brings us into the Covenant SECT V. 1. Quest HOw we may know whether our Faith be a Faith of real union with How we may know whether our faith be a faith of union Christ a faith which unites us to Christ indeed Sol. This is a most pertinent question because our real interest in the Covenant of grace depends upon it all depends upon it out of Christ and out of Covenant in Christ and in Covenant And if your faith be an uniting faith then Christ is yours and God is yours and all the good of the Covenant is yours Now there are five things which are to be considered about the faith of union or the faith which indeed unites us to Christ Five things about the faith of union 1. The manner 〈◊〉 it is wrought in the heart 2. The peculiar operations of it upon the soule in relation to this union 3. The very act or acts by which and upon which the soule is indeed brought into union 4. The qualities of this union by faith 5. The choice influences or effects which do alwayes attend that union with Christ by faith 1. If your faith be a faith which unites you to Christ Then it is the work and The manner how it is wrought in the heart It is the work of the Spirit of Christ fruit of the spirit and it is wrought by the Spirit in an uniting way 1. It is the work of the Spirit of Christ None doth or can raise and produce this faith but the very Spirit of God Col. 2. 12. Ye are risen with him through the faith of the operation of God who hath raised him from the dead His mighty power is put forth to produce it Ephes 1. 19. 1 Cor. 2. 5. Your faith stands not in the wisdom of men but in the power of God 2 Cor. 4. 13. We having the same Spirit of Faith In all these places the Apostle speaks of that faith which interests your persons in Christ This faith he calls the Demonstration of the Spirit and of power 1 Cor. 2. 4. and the power of God and the operation of God and the Spirit of Faith and in Isa 53. 1. The revealing of the Arm of God Consider this Faith in all the parts and degrees of it you shall finde that every one of them comes from the Spirit of God Faith is sometimes stiled knowledge and believing knowing why the right knowledge of Christ is a fruit or work of the Spirit of God Matth. 11. 25. Thou hast hid these things from the wise and prudent and hast revealed them unto Babes Faith is sometimes stiled acknowledgment Col. 2. 2. The acknowledgement of the Mystery of God and of the Father and of Christ And no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12. 3. Faith or believing is sometimes stiled a coming unto Christ and saith Christ himself No man can come to me except the Father draw him Joh. 6. 44. It is called a receiving of Christ Joh. 1. 12. which ability to receive Christ depends only on the will of God verse 13. Well then uniting faith is the sole work of the Spirit of God if any man be brought into Christ and joyned unto Christ this work is wrought by the Spirit of Christ 2. The spirit works this uniting Faith in an uniting way or manner how is that The Spirit works this in a uniting way will you say Thus it is when the Spirit doth work this faith in us he doth it in a Gospel manner the Gospel way is the uniting way accompanying it all along 1. By Evangelical light 2. By Evangelical offers 3. By Evangelical promises 4. By Evangelical efficacy 1. He lets in such a Gospel-light into the soule of a broken and troubled sinner that The Spirit lets in a Gospel light into the soule be is now able to see and to discern the wonderful grace of God in Christ even the glories of Christ the sealing and anointing oâ— him to be the Mediator and Redeemer and Saviour of sinners and the life of the world the Prince of peace the only help and hope of them that are lost Joh. 3. 16. The Gospel saith so and the Spirit makes him to see it so The people that walked in darkness have seen great lâ—ght Isa 9 2. Beholding as in a glass the glory of the Lord 2 Cor. 3. 18. 2. When he hath let in such a light that the sinner is convinced of the infinite Enables the soule to apprehend the singular kindness of God in the offers of Christ mercy and grace of God in Christ Then he further enables the sinner to apprehend the singular kindnâ—ss of God in the offers of this Christ unto him unto you is the word of this salvation sent Acts 13. 26. and verse 38. Be it known unto you that through this man is preached unto you the forgiveness of sins And the â—pirit accompanies the Gospel in this offer As the Gospel outwardly offers Christ to sinners so doth the Spirit
By pleading the Covenant he hath promised unto all his people in Covenant with him the strength to keep the Covenant lies in the Covenant and by faith you get it Thou said'st that thou wouldst do me good said Jacob Gen. 32. 12. So Lord thou said'st that thou wouldest give me thy Spirit to cause me to walk in thy statutes and to do them Ezek. 36. 27. Thou said'st thou would'st write thy Law in my heart Now Lord according to thy word and Covenant help strengthen keep direct establish my heart subdue mine iniquities suffer me not to be tempted above what I am able let thy grace be sufficient for me make thy power manifest in weakness c. 2. By keeping up communion with Christ and drawing vertue and influence from By keeping up communion with Christ him without me ye can do nothing said Christ I can do all things through Christ that strengthens me said Paul Why It is in and by Christ that we are what we are that we do what we do that we are strengthened with all might that we stand that we walk that we work that we run our race that we finish our course that we continue in wel-doing to the end Now faith keeps up our hearts and keeps up communion with Christ our Head our Root our Life our Fountain our Strength and our Sufficiency and receives out of his fulnesse and makes us partakers of his life and of his death and of his victories over sin and Satan and the world and of his strength for active and passive obedience 3. By taking us off from all our own self-sufficiencies and self-confidences which By taking us off from our own self sufficiency breed nothing but pride and presumption and hypocrisie and apostasie and carelesness and exciting our hears to pray and to fear and to watch and diligently to attend the Ordinances of Christ all which are meanes to strengthen and preserve us in well-doing c 4. By observing the continual mercies of God to us in the things of this life and By observing the continual mercies of God to us the gracious performance of his promises unto us both which are as so many cords to bind us faster unto God and are of great force with a believing heart to engage it more unto God and to walk the more closely and faithfully and exactly and fruitfully before him to be the more ashamed to sin against him to be barren and uneven with so blessing and encouraging a God! 5. By letting in the love of God in Christ the goodness and sweetness of his favour By letting in the love of God in Christ into our hearts into our Consciences It is faith which hath the sight of all the kindness of God and conveyes unto us the tasts of all the mercy of God how God stands affected to us how accepted we are with him what grace our poor souls have found in his eyes what his thoughts are of us and how dear we are to his soule And verily if Faith be the glasse as it were for us to see the face of our loving God O how will this inflame and knit our hearts in love to God again and how will that love continue us to the choisest to the fullest to the chearfullest to the faithfullest service of obedience 5. By holding out before us both the honour of God and the reward of God By holding out before us the honour of God Our faithfull walking with him is an honour to him and a delight to him These are my people these live like a people of God they glorifie him and that is the great Argument which faith useth to make the people of God and the rewards of God to be faithfull and stedfast Herein is my Father glorified Joh. 15. 8. And besides that it holds out the crown of life the great recompence of reward that Well done good and faithful servant enter thou into the joy of thy Lord Hold fast that which thou haâ—â— that no man take thy 〈◊〉 He that continues to the end shall be saved And faith he 〈◊〉 wâ—aâ— God hath done for us and what God â—s still to us and what an immortal inheritance and exceedingly exceeding weight of Glory he hath prepared and reserved for us doth thereupon quicken encourage support draw out our hearts to be industrious obedient diligent and faithful 3. The third and last duty from this that you are by Faith united to Christ Remember Jesus Christ and brought into the Covenant is this Remember your Jesus Christ remember that it is Christ only upon whose account you and God are in Covenant he is the door of your hope he is the Way the Truth and the Life in him are ye found and in him have you found life and love and mercy and grace and peace and salvation You could never have seen the reconciled loving gracious God as your God but in and by him He hath made you near and accepted and beloved and blessed He alone Therefore 1. Never magnifie your selves but Christ never ascribe any thing to your To magnifie him worthiness but ascribe all to Christ O Christ I had never seen nor tasted nor enjoyed this nor that nor any thing but for thy sake 2. Love Jesus Christ exceedingly for himself and for all the treasures of To love him the Covenant opened for you and laid out upon you c. 3. Go still in his Name unto the Father By him you come into Covenant Go unto the Father in his Name and by him you obtain successively every good 〈…〉 Coâ—enant c. Jesus the Mediatour of the Covenant Hebrews 12. 24. And to Iesus the Mediatour of the New Covenant and to the blood of sprinkling that speaketh better things than that of Abel THE Apostle in the 14. verse of this Chapter exhorts the believing Hebrews unto whom he wrote this Epistle to the serious study and practice of peace and holinesse And in the 15. verse he dehorts them from all bitternesse of spirit and profanenesse of life This latter he doth enforce by an argument ab exemplo in verse 16. from Esau that loose and profane person who for one morsel of bread sold his birth-right preferring the satisfaction of his sensual appeâ—ite before the fruition of so a great blessing and dignity the which he therefore forfeited and could never obtain although he sought it carefully with tears verse 17. The former duty of holinesse he urgeth upon them from the consideration of their evangelical estate that is of the excellencies blessings and priviledges which they had obtained by the Gospel of Grace To illustrate this the more he makes a comparison between the Law and the Gospel and the condition under the one with the condition under the other from verse 18. to verse 25. wherein he doth represent unto them their admirable advantages by the Gospel and therefore their stronger obligation to embrace it and to live answerable
unto it in holinesse of conversation The condition in which sinners lie whiles under the Law and the curse thereof and without Christ is set forth in the 18 19 20 21. verses I will give you the The Words opened summe of it They have to do with God as a terrible Judge sitting on the Throne of his Justice This is represented by Mount Sinai that burned with fire and where theâ—e was blackness and darkness and tempest verse 18. All which shew unto us that dreadful and burning wrath of God against sinners and when he manifests himself unto them as their offended Judge then they are filled with confusion and perplexity and horror They can neither fly from this God nor yet abide his dreadful presence this is set out in verse 19. 20. as if nothing but death were to be expected and present destruction And truely the manifestations of God were then so terrible that Moses himself said I exceedingly fear and quake ver 21. No not the most righteous person is able to stand before God as a â—udge But now let us consider the other estate unto which Believers in Christ are brought by the Gospel This is set forth in verse 22 23 24. But ye are come unto Mount Sion the heavenly Jerusalem instead of Mount Sinai which was the seat of wrath ye are come to Mount Sion which is the throne of Grace And unto the City of the living God ye are not now in a wilderness condition but brought into a resting place into the heavenly Jerusalem which is the vision of peace where being reconciled by Christ you do abide and enjoy the living God for your God And to Myriades or innumerable company of Angels even the Angels are fellow-Citizens with you in the heavenly Jerusalem and in this life your fellow-servants and Ministers To the general assembly and Church of the first-born which are written in heaven Through Christ ye are made members of the true Catholick Church of the Elect and of all Believers whose names are inrolled in heaven written in the book of life predestinated unto grace and glory And unto God the judge of all who will condemn and punish his adversaries and absolve comfort and reward and save his people according to his faithfull promises And to the Spirits of just men made perfect To the Church triumphant in heaven which is freed from all sin and misery and partakes of perfect holiness and happiness to which you have now a present right and of which are long you shall by Christ have a sure enjoyment with them that are already entred into that Possession And to Jesus the Mediatour of the new Covenant Ye are under a Covenant of grace which proclaimes remission of sin and of which Christ himself is Mediatour and Surety by whom God is satisfied and reconciled And to the blood of sprinkling to the partaking of this blood which was shed for the remission of sins and to cleanse us from sin so that you are now justified and sanctified by him which speaketh better things than that of Abel The blood of Abel spake and cryed out against Cain for curse and vengeance but the blood of Jesus Christ speaks to God for mercy and pardon of sin and peace and life and is effectual for these Thus you see into what a surpassing condition the Gospel brings believers in Christ and of what efficacy the Apostles exhortation of them to holiness should therefore be CHAP. VII The Covenant of Grace considered in relation to Christ the Mediatour THIS last verse I have purposely chosen to carry on farher the discourse of the Covenant of Grace in relation to Christ Jesus as Mediatour The Covenant of Grace considered â—n relation to Christ as Mediatour thereof And let me tell you that herein lies the strongest hopes and the sweetest comforts and the surest grounds that we sinners have that as there is a New Covenant a Covenant of Grace so that Jesus Christ is the Mediatour thereof For set Jesus Christ aside as Mediatour in this Covenant there would be no admission of sinners into it nor any participation of the good things in it nor any ability of our standing or abiding in it I finde in Scripture a seven-fold relation that Jesus Christ hath to the Covenant Christ hath a seven-fold relation to the Covenant He is the substance of the Covenant The principal confederate party 1. He is the substance of the Covenant even the Covenant itself Isa 42. 6. I will give thee for a Covenant of the people Isa 49. 8. He is our very peace and our very life and our very salvation and if I may not be mistaken he it is that fulfils and makes the Covenant good on both sides 2. He is the principal confederate party As Adam was in that Covenant of works standing for himself and all his posterity so Jesus Christ in this Covenant of Grace for himself and all that believe on him Heb. 1. 5. I will be to him a Father and be shall be to me a Son 1 Joh. 20. 17. I ascend to my Father and your Father and to my God and your God 3. He is the Messenger of the Covenant Mal. 3. 1. The Messenger of the Covenant The Messenger of the Covenant whom ye delight in He it is who opens and reports unto us the good will of his Father and the gracious love of the Father and what hath past and hath been agreed on 'twixt the Father and him touching our salvation he reveals this Covenant and treats with sinners about it and shews them the way how to come in and prevailes with them by his Spirit 4. He is the Witness of the Covenant Isa 55. 4. Behold I have given him The Witness of the Covenant for a Witness to the people Rev. 1. 5. From Jesus Christ the faithful witness c. He testifies to the Covenant by word and deed and oath and his testimony is true 1 Tim. 1. 15. This is a faithful saying and worthy all acceptation that Jesus Christ is come into the world to save sinners He is the Yea and Amen to every word of promise and grace that God hath spoken concerning us that it is good and true that God hath said it and that he will performe it 5. He is the Surety of the Covenant Heb. 7. 22. Jesus was made a Surety of The Surety of the Covenant a better Testament and Covenant As God is in some respect a Surety for Christ Isa 52 13. Behold my servant shall deale prudently so Christ is a Surety for God undertaking that his Father shall perform what he hath promised Joh. 6. 37. All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out verse 38. For I came down from heaven not to do mine own will but the will of him that sent me verse 39. And this is the Fathers will which hath sent me that of all
canâ—ot be satisfactory Or 7ly If the the sinners suffering of these punishments be a satisfaction to Gods Justice and is necessary therefore whether it be not dangerous â—nd prejuâ—icial to presse others for money to help souls out of Purgatory where they are so well imployed as to be satisfying of Gods Justice Or is it not needless so to do seeing the endurance of those paines will alone satisfie the Justice of God or if they must be helped by the pecuniary charitâ— of the living whither there be not an insufficiency and invalidity in the endurance of those paines to make a satisfaction But I leave these to their foolish inventions and self satisfaction Let us for our parts labour to know and acknowledge Jesus Christ crucified and him alone as undertaking and satisfying the Justice of God for us and to have no confidence in any but in Jesus Christ and to rejoyce only in the Cross of Christ Vse 2 Is satisfaction the result of Christs suffering for us What satisfaction and comfort and support may this afford to all Believers Paul triumphs in this Rom. What support may this afford to all believers 8. 33. Who shall lay any thing to the charge of Gods Elect It is God that justifieth verse 34. Who is he that condemneth it is Christ that died And Rom. 5. 11. We joy in God through our Lord Jesus Christ by whom we have now received the attonement O sirs I cannot expresse the treasures of comfort in this That God is satisfied that Jesus Christ hath satisfied the justice of God for us Had Christ suffered all yet if thereby God had not been satisfied we had been still in our sins and still under the wrath of God and still under the terrors of his justice and still under the horror of conscience and still under the power of accusations and condemnations and still under fear of a fiery indignation and everlasting destruction But because Jesus Christ hath suffered for our sins and hath for them fully satisfied the justice of God on our behalfe our soules may return unto their rest we may now look upon an appeased God and stand no longer as Prisoners at the Bar before a severe Judge but as reconciled children before a pacified and reconciled Father Beloved that Gods justice is really and fully satisfied That Gods justice is satisfied by Christ for us 1. This answers all accusations O saith Satan what is the wrath of God This answers all accusations revealed against all your sins it is very great but Christ hath satisfied O but saith Conscience your sins are many and God is just True But Christ hath satisfâ—ed the just God for all my sins O but God will remember your sins and judge you for them He will not for he is satisfied by Christ and therefore he will never reckon with me nor judge and condemn me O but the wrath of God is dreadful It is so and â—hrist felt it so and hath satisfied Gods wrath by enduring of his wrath and thereby hath delivered my soul from wrath 2. This quiets all Quiets This quiets all 1. Conscience as to guâ—lt when satisfaction is made when God hath as much as he requireth why should not this quiet the heart of a man will nothing content thee unlesse thou thy self art able to pay God the utmost farthing 2. Impatience as to sufferings we meet with many afflictions in this life and with many crosses which are bitter unto us Well but yet the justice of God is satisfied by Christ and therefore though your afflictions be crosses yet they are not curses though there be bitternesse in them yet there is not revenging wrath in them though they be sent for our correction yet they are not sent for any satisfaction They never come from a revenging God but only from a loving Father 3. This assures all There is no condemnation to them that are in Christ Jesus This assures all Rom. 8. 1. You shall never perish your sins should be your sorrows but they shall never be your Hell or damnation why so because the justice of God is satisfied and if his justice be satisfied then eternal punishment is taken off and if eternal punishment be taken off then your soules shall never be separated from God nor be damned of God c. 2. The second benefit or fruit of the sufferings of Christ for us Is the remission Forgivenesse of sins or forgivenesse of our sins The Socinians flatly deny that remission of sins hath any foundation on the sufferings or satisfaction of Christ but that it depends upon and flows only from the mercy and grace of God without any respect unto Christ It is strange how these men are set against Jesus Christ and will by no means be beholding unto him for any satisfaction or justification or mercy But let us search the Scriptures and be led by them and we shall finde that the forgivenesse of our sins hath a dependance both on the free mercy of God and on the sufferings of Christ Isa 43. 25. I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins Luke 7. 42. When they had nothing to pay he frankly forgave them both In these places you see that forgivenesse of sins depends on the free mercy and grace of God but then peruse some other Scriptures 1 Joh. 2. 12. I write unto you little Children because your sinnes are forgiven you for his Name-sake that is for Christs sake Matth. 26. 28. This is my blood of the New Testament which is shed for many for the remission of sins In these places you see that forgivenesse of sins depends upon the blood and sufferings of Christ Ephes 1. 7. In whom you have redemption thâ—ough his blood the forgivenesse of sins according to the riches of his grace And in this place you see that forgivenesse of our sins hath a dependance on both on the blood of Christ and on the rich grace of God A free remission is contrary to satisfaction Object But how can this be For a free Remission of sins is directly opposite to satisfaction A free pardon is without the making of any satisfaction and a satisfaction for sin is contrary to a free Remission Answered Sol. I answer Consider these as to the same subject they are so The sinner himself cannot satisfie and yet be freely pardoned and he cannot be freely pardoned and yet make satisfaction His satisfaction for his own sins and Gods free forgivenesse of his sins are indeed inconsistent Nevertheless both these may very well agree in divers subjects or parties viz. As to Christ and as to us In respect of Christ Remission of sins is not the effect of mercy but of justice it did cost him dear for he suffered and satisfied for our sins paid our debts and therefore it is just with God for Christs sake to forgive our sins But in respect of us
who paid no Debt nor Ransome for our selves it did cost us nothing the Remission of sins is meer mercy and free grace God did not expresse his full justice and mercy on Christ together nor did he express his full mercy and justice together on us But he expressed his justice on Christ who fully satisfied it and he expressed his mercy on us yet for the satisfaction made by the blood of Christ Amongst many places which might be brought to prove that the remission of our sins doth depend on the blood or sufferings of Christ I will mention only one more It is in Heb. 9. 22. Without shedding of blood there is no remission verse 26. But now hath he speaking of Christ once in the end of the world appeared to put away sin by tht sacrifice of himself verse 28. So was Christ once offered to bear the sins of many what can be more clear There is no remission of sins without the shedding of blood and therefore Christ appeared to put away our sins by the shedding of his blood per immolationem sui ipsius by the Sacrifice of himself As when the Sacrifices called expiatory were offered sins were taken away and pardoned so when Christ offered up himself by death a Sacrifice to God this was of real vertue to expiate our sins Vse 1 Now what an unspeakable comfort is this that Jesus Christ as our Mediatour did shed his blood for the remission of our sins Comfort that Christ shed his blood for our remission It looseth our Bonds and dischargeth our Debts 1. Our sins in Scripture are sometimes called Bonds and indeed they are the heaviest and dreadfullest Bonds of all others lying heavy upon the conscience and binding us over to Gods Tribunal to answer but these are loosened and released through the blood of Christ And sometimes they are called Debts for the payment of which we do owe unto the justice of God the endurance of everlasting pain in soul and in body but these debts are forgiven us for Christs sake In every sin there are two things considerable One is the Offence done to God by reason whereof he is displeased The other is the Obligation of that person so offending God unto everlasting wrath and condemnation And both these are removed in the remission or forgiveness of sins the offence or fault is removed God is not now offended or displeased with the offending sinner any more and the obligation unto eternal wrath and condemnation is so far cancelled that it shall never redound unto the person Although guilt and obligation be natural unto and inseparable from sin yet this obligation shall never be put in suit nor shall that wrath and condemnation deserved by sin be ever inflicted on the sinner because there is a forgiveness of sin wrought by Jesus Christ And therefore the Apostle saith That God was in Christ reconciling the world unto himself not imputing their trespasses unto them 2 Cor. 5. 19. that is not laying of them to their charge not suing of them not reckoning with them but forgiving them 2. Secondly the comfort from this will appear yet to be more if you do consider This remission doth extend to all our sins that this remission of sin by Christ as it takes off the guilt of sin which is the Arrow in the Side the gnawing Worm in the Conscience the Thorn in the Foot and the breaking of our Bones so it doth extend to all our sins We do diversifie our sins by the times of them some are past some are present and some are future And by the quantity of them some are small and some are great And by the quality and circumstances of them some are of ignorance and some are of knowledge some are voluntary and some are involuntary c. Now whatsoever our sins are alwayes supposing us to be Elect believing and penitent persons they are all of them forgiven through the blood of Christ Colos 2. 13. Having forgiven you all trespasses Jer. 33. 8. I will pardon all their iniquities wherey they have sinned and whereby they have transgressed against me Object What all every one Sol. Yes And there are five Arguments to satisfie us concerning this 1. Jesus Christ as our Surety took upon him the whole state of our sinfull debts He did not undertake this or that particular sin only but the whole debt the whole reckoning all the sins of which we might be conceived guilty and of all of them gave himself a Sacrifice to put away sin 2. He did so satisfie Gods justice for our sins as that there is now no condemnation to them that are in him and verily if all condemnation be removed then all sin is pardoned If any one sin remained unpardoned then condemnation would still be in force upon us for that one sin 3. His death was a price Aequivalent unto the merits of all our sins and preponderating them and God having accepted thereof it would be unjust in him not to remit all 4. All enmity is slain by the blood of Christ between God and us He hath reconciled us by his Crosse having slain enmity thereby But if any sin was not forgiven all hostility is not slain 5. The great end of Christs death was to save us to make us blessed to bring us to the enjoyment of eternal life which end could never be attained unlesse God did upon the account of Christ give unto us a plenary and total remission of sins Because of any one sin unpardoned the wages is death which the Apostle delivers in opposition to eternal life Rom 6. 23. 3. Nor doth our comfort from the remission of our sins by Christ end in This Remission is stable and irrevocable this it goes one step yet further and that is this as the Remission is total and perfect so it is stable and irrevocable Hence those expressions in Micah 7. 19. Thou wilt cast all our sins into the depths of the Sea as if our sins lay drowned and buried for ever never to rise up against us any more Isa 44. 22. I have blotted out as a thick cloud thy transgressions and as a cloud thy sins When a Bond or Writing is blotted out there the writing against us can be read no more Or when a Cloud is blotted out it is so scattered and dispersed that it appears no more Jer. 33. 34. I will forgive their iniquity and I will remember their sins no more Jer. 50. 20. The iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found for I will pardon them whom I reserve Why what comfort is this That there is Remission of sins procured for us and of all sins and that by Christ and that God hath forgiven them and as long as God is God and Christ is Christ they remain forgiven God alters not and Christ afters not and forgivenesse of sinnes alters not Vse 2 Is Remission of sin
said to be delivered or saved from the wrath of God by him Rom. 5. 9. We shall be saved from wrath by him and to have all enmity slain Ephes 2. 16. 2. Jesus Christ did not only take off wrath and discord and variance by He did also restore us to favour appeasing God but he did moreover restore us again into his favour and friendship and drew up a state of concord or perfect agreement between God and us Rom. 5. 11. We also joy or glory in God through our Lord Jesus Christ by whom we have now received the attonement And if I be not much mistaken the propitiatory which resembled Christ doth plainly inform us in what a state of grace or favour we now do stand with God by Jesus Christ So that now we are no longer enemies and strangers and Forreiners but friends and favourites and children of God and he is well pleased with us and delights in us and is pleased to hold communion with us 3. That Jesus Christ did reconcile God and us by his blood or death The He did reconcile God and uâ— by his blood Scripture is so full and clear in this that it is an amazement unto me to see with what face any man can deny and oppose it Rom. 5. 10. When we were enemies we were reconciled to God by the death of his Son 3. 25. Whom God hath set forth to be a propitiation through faith in his blood Ephes 2. 13. We are made nigh by the blood of Christ verse 14. For he is our Peace verse 16. That he might reconcile both unto God in one body by the Crosse Col. 1. 21. You that were sometime alienated and enemies c. yet now hath he reconciled verse 22. In the body of his flesh through death Before I make some usefull Application unto our selves there are a few Doubts and Objections to be removed Christ is God and then how can he be a Mediatour of Reconciliation to himself How can Christ as Mediatour Reconcile us to God because he himself is God 1. Doubt and none can be a Mediatour of Reconciliation unto himself but between different persons Answered Sol. 1. Though that of the Apostle may satisfie us in this 2 Cor. 5 19. That God was in Christ reconciling the world unto himself 2. Yet we thus distinguish of Christ the Son of God that there is a two-fold consideration of him 1. One is as to his Divine Nature or Essence absolutely in which respect he is God equal with the Father the self same one God and so is he the offended party 2. Another is as to that condition or estate which he did voluntarily undertake Namely to be God Incarnated or to be made Man according unto which he became Mediatour And as thus considered he is a middle Person 'twixt God and us Now though Christ absolutely as God was the offended party and received a Sacrifice by which he was appeased yet as God incarnated as God-Man he offered up that Sacrifice of Reconciliation By the merit and vertue whereof he made our peace with God For thus considered he was a middle party 'twixt God and us and as so did not Reconcile us to himself but to God God doth love his people with an everlasting love he loved us before he 2. Doubt sent Christ into the world for us For God so loved the world that he gave his only I but God doth love his people with an everlasting love begotten Son Now if God loved us with an everlasting love what need is there of Reconciliation by Christ Reconciliation needs not amongst friends but between enemies Answered Sol. To those that make this Objection against the need of our Reconciliation by Christ because of Gods eternal love I would intreat them to consider that place in 1 Joh. 4. 10. Herein is love not that we loved God but that God loved us and sent his Son to be the Propitiation for our sinnes Mark the place though God did love us yet he sends his Son to be the Propitiation for our sins whence it is most evident that a Propitiation or Reconciliation by Christ is necessary notwithstanding the love of God towards us Neverthelesse I will not thus quit the Objection and difficulty unto which divers answers are given by learned men 1. One faith that God did in a wonderfull way love us when yet he did hate us and was dispeased with us he did love us in respect of what himself had made and yet he did hate us and was displeased with what we our selves did make that is he loved our nature which himself made but hated the sin which our nature contracted And therefore though he loved our natures which himself made yet there was a need of Reconciliation to be made to remove that hatred and wrath which we contracted by our sins and as Aquinas adds to take away the cause and ground of all hatred and displeasure in God namely by taking away of sin by the death of Christ which was the cause of it 2. But with your favour I shall I suppose satisfie the doubt by a distinction of a two-fold love of God 1. There is Amor benevolentiae which is that love in God by which he wisheth and intendeth good unto us For although God was angry and displeased with us by reason of sin yet that anger was not such as did shut up thoughts of love and mercy towards us For notwithstanding that exceeding displeasure with us for sin yet his love did intend and did issue forth a way of Reconciliation and Pacification by the blood of Christ And with this love the wrath of God is confistent and with this wrath of God his love is consistent he was wroth with us for our sins yet he did so far love us as to give Jesus Christ for the pacification of that wrath according to that forementioned place in 1 Joh. 4. 10. 2. There is Amor amicitiae which consists in laying aside all wrath and accepting of us into a league of favour and kindness With this love I grant that wrath cannot consist And this love was procured unto us by the death of Christ So then although God did love his people with an eternal love of benevolence out of his meere mercy and grace yet there is a love of friendship with which he did not love us until his wrath against us for our sins were removed by the death of his Son Jesus Christ Object And whereas it was objected that there needs no Reconciliation to be made 'twixt friends Sol. I grant it But God and we were not made friends but by the blood of Christ which did pacifie his wrath against us notwithstanding his love of benevolence we were in a condition of wrath and that love of benevolence did not take away wrath although it did make a way thereto by sending Jesus Christ to be a Propitiation for our sins The Scripture doth not say God
the year of Jubile was come and he might have Accept of the Redemption by Christ gone free yet he chose rather to be a servant So when Christ hath wrought Redemption for us and offers that plenteous redemption unto us now to refuse it and not accept of it But to say I had rather serve my sins still and I like my bondage better why If you will not be perswaded to accept of deliverance and redemption by Christ but your Spiritual slavery and captivity doth better please you then remain as you are But woe unto you if you do so for within a few years or weeks or dayes when God and Conscience and Death and Hell fall upon for your sins you would give ten thousand worlds if you could command them that you had accepted of of your Redemption by Christ but then it is too late 5. Then you who take your selves to be Christ's and to be the Redeemed of Carry your selves like Redeemed ones the Lord Carry your selves like redeemed Persons and walk worthy of the Redemption which you have by Christ 1. Give way unto your Redeemer suffer him to rule youâ— hearts and to order Let your Redeemer rule you your wayes for you are his by a right of Redemption As the men of Israel spake to Gideon Judg. 8. 22. Rule thou over us for thou hast delivered us from the hand of Midean So say you to Christ Lord Jesus Rule thou over us for thou hast redeemed us from the hands of all our enemies Thou hast bought us with a price and we are not our own but thine 2. Give not way to any works of bondage retuâ—n not to Egypt again but walk Give no wâ—y to any works of bondage on strait in the way to Heaven and abound in all good works Tit. 2. 14. Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 3. Spend not your dayes in vanity neither fashion your selves unto the present Spend not your dayes in in vanity course of the world why so will you say because Christ hath redeemed you Why is this contrary to our redemption by Christ it is so whatsoever you you may think 1 Pet. 1. 18 19. You were redeemed from your vain conversations with the precious blood of Christ Not only iniquities but vanities fall under our Redemption by Christ Gal. 1 4. Who gave himself for our sinnes that he might deliver us from this present evil world according to the will of God 6. Long for the day of your full and perfect Redemption by Christ Be not so Long for the day of your full Redemption afraid of death nor of the coming of Christ to judgement Death will nothing disadvantage you nor will the coming of Christ to judgement any thing prejudice you No no that is the day of perfect Redemption both in point of deliverance and in point of possession Then shall your bodies also be wholly ransomed from the grave and in soule and body shall you be glorified for ever with the Lord your Redeemer Be thankful 7. Be â—xceeding thankful if you be brought into Christ and do partake of Redemption by him O sirs what mercy is this Redemption think a little of it what a mercy it is that your sins shall never damn you that the curse of the Law shall never fall on you that the wrath of God is taken off that your sinful lusts which you formerly served and which ruled you are broken down and you will serve them no more nor shall Satan command you as heretofore c. that you are brought into a state of Spiritual liberty He that lies in bondage and would be Redeemed let him by faith look up to Jesus Christ 8. If any poor soul lying in bondage and groaning for deliverance would be redeemed then let him by faith look up to Jesus Christ for he only is the Redeemer Do so For 1. Whatsoever your bondage may be Jesus Christ is a suitable Redemption Perhaps your bondage is under sin pehaps it is under Satans temptation perhaps it is under slavish fear of wrath and death but Christ is perfect Redemption and full and plenteous Redemption 2. He is made of us unto God Redemption 1 Cor. 1. 30. God hath set him up and raised him up to be your Deliverer 5. A fifth singular benefit depending upon the sufferings of Christ as our Mediatour is his Meritorious purchase or Acquisition His Meritorious purchase The sufferings of Christ had a double aspect 1. One unto the Evils under which we lay and to which we were obnoxious In which respect his sufferings were a satisfaction 2. Another unto the good which we did need and would enjoy and in this respect his sufferings were a purchase Jesus Christ did suffer not only to deliver us from an evill and miserable condition but also did restore us into a good and happy condition And his sufferings were not only a price of payment to get off our debts but they were also a price of purchase to procure and that Meritoriously all blessedness for us Where sin abounded Grace did abound much more Rom. 5. Ephes 1. 11. In whom we have obtained an inheritance There are six things which Jesus Christ our Mediatour hath purchased Christ hath purchased by his death 1. All the Elect They are his by way of Donation Thine they were and thou All the Elect. gavest them me Joh. 17. 6. And they are his by way of purchase The Church of God which he hath purchased with his own blood Acts 20. 28. 2. Everlasting life which is called the purchased possession Ephes 1. 14. And Everlasting life the gift of God through Jesus Christ Rom. 6. 23. The blood of whom is worth Heaven it self We have no right unto the heavenly and glorious inheritance nor any hope thereof but by Jesus Christ Grace reigns through Righteousness unto eternal life by Jesus Christ our Lord Rom. 5. 22. 3. Nearnesse of Relation Adoption of Sons we who were in bondage Nearness of Relation who were strangers who were enemies are now made nigh by the blood of Christ Ephes 2. 13. and do by him receive the adoption of Sons Gal. 4. 5. To redeem them that were under the Law that we might receive the Adoption of Sonnes 4. The Holy Ghost In his graces assistances and comforts Not one grace nor The Holy Ghost comfort nor answer which you have but it is the fruit of Christs purchase Jesus Christ hath purchased and obtained this Joh. 14. 16. I will pray the Father and he shall give you another Comforter that he may abide with you for ever verse 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he is made unto us sanctification 1 Cor. 30. 5. The forgivenesse of our sins Your sins are forgiven you for his Name-sake 1 Joh.
for many Ages utterly unknown to the Christian world c. 3. There are some whom God never elected but passed them by he would not shew mercy unto them he intended to manifest his justice and wrath on those vessels of wrath did Christ obtain for these also Reconciliation Remission and eternal life He knew that his Father would never have mercy on them and his death was according to the Counsel of his Father and did his Father Counsel and Decree and appoint him to purchase and procure mercy for those of whom he said he would never shew mercy to them why this were strange indeed that God should put the soule of Christ to grief and make him to bear wrath and sorrow for them unto whom he never intended mercy 4. Should not all men in the world be born in a state of grace and favour For Christ hath obtained Reconciliation for them all and that Reconciliation is not forfeited untill they reject it by unbelief and that cannot be as soon as they be born How then can we all be said by nature to be the children of wrath Ephes 2. 3. seeing wrath is off and ceased when God is reconciled This Inference cannot possibly be avoided unless we will fancy that the Reconciliation purchased by Christ is kept by God as it were in Banco as a Treasure which dischargeth nothing for a while untill hereafter it be brought forth to help a person upon occasion so that the Reconciliation and Remission purchased by Christ must he as a dead stock in heaven so long untill men come to years and then God makes experiments whether sinners will make use of it or no c. But to these I shall add other Arguments 1. The Impetration of universal Reconciliation either it was an actual Reconciliation and Remission or only Potential a Reconcileableness or Remissableness If it were an actual Reconciliation and Remission then are God and all sinners enemies no longer but friends and then every sinner shall certainly be saved And is a blessed man for if we be reconciled by the death of Christ much more shall we be saved by his life Rom. 5. 10 And Rom. 4. Blessed are they whose iniquities are forgiven and whose sins are covered verse 8. Blessed is the man to whom the Lord will not impute sin But this I suppose none will presume to maintain Ergo. no Actual Reconciliation and Remission for all If the Reconciliation and Remission be only Potential and not Actual then 1. Why doth the Scripture take no notice of this at all But where it speaks of the death of Christ and Reconciliation and Remission thereby it perpetually delivers the one and the other as Actual Ephes 2. 13. Ye are made nigh by the blood of Christ verse 14. He is our peace ver 15. Making peace ver 16. Having slain the enmity thereby Col. 1. 20. Having made peace through the blood of his Crosse ver 21. you hath he reconciled Ephes 1. 7. In whom we have Redemption through his blood the forgiveness of sins 2 Cor. 5. 19. God was in Christ reconciling the world unto himself not imputing their trespasses unto them was all this here ascribed unto the death of Christ only a power accruing unto God that he might if he would make an offer of an universal reconciliation and Remission 2. But again Jesus Christ did make an actual offering of himself and he did actually satisfie the Justice of God for all according to the Opinion of the Arminians Now if the Justice of God be actually satisfied surely there is more than a meer power and liberty acquired that God may be reconciled to us if he will and pardon us if he will and save us if he will Because the satisfaction of Christ can and doth Oblige God to this God having Covenanted with him if that he would lay down his life for sinners that then his Righteousness should justifie and reconcile them 3. What we are to believe that is true but we are to believe that God is actually reconciled by the blood of Christ and hath actually forgiven us 2. This Grand universal Impetration either God intends the real actual application of it or he doth never intend to apply it to all It were most strange that the Son of God should come down from heaven be made man be made obedient to the death even to the death of the Cross yea and be made a curse for us and by his blood purchase as they say Reconciliation and Remission and life Eternal for all and every one if God intended not actually to bestow these But I demand Did he intend and will the actual collation of these purchased benefits on all and every one or did he not The Arminians to this expresly answer two things Grevencovius Cortivus 1. Deum nec voluisse nec noluisse God did neither will and intend it neither did he nill or not intend it Why then there is a Christ given to death given for a Sacrifice to be a Propitiation for sinners to be a Redemption for all and every sinner to save all and yet after all this God is not peremptorily resolved either way of the benefit of this to any one sinner whatsoever And so the death of Christ may be in vain in respect of benefit to all the sinners in the world For although his death did satisfie Gods Justice and thereby God gained so much as that he might universally tender Redemption to all yet if there were no actual purpose or real intention in God to bestow this on any who can say that he shall be the better for that which God really intends not to bestow on him 2. Again they say that though God did not peremptorily intend to confer and bestow this upon all yet conditionally he did if so be that all will believe on Christ unto which I would reply two things First God did know that all men would not believe on Christ and therefore as to the prescience of God this condition was not universal but particular if Gods intention to impart the benefits of the death of Christ had a respect unto and foundation in a condition which he certainly foresaw to be particular only Hence it will necessarily follow That God never intended a Redemption and salvation for all From the Argument either to God or unto men it shall bind the Adversary If to God in respect of his intention then thus I frame it God intended salvation by Christ only for all who will believe in Christ but God did certainly know that all men would not believe in Christ Ergo. he did not intend it for all If to men in respect of the event then thus Salvation is obtained for all who will believe on Christ but all men will not believe in Christ Ergo. Salvation is not obtained for all Secondly I reply to that Assertion viz. That God did intend to confer or apply all saving benefits purchased by Christ upon the condition that
to believe a falshood for verily Christ did not die for those who remain unbelievers and impenitent and the Gospel is so far from promising life by the death of Christ to impenitent and unbelieving persons that it threatens and seals death and wrath and condemnation on them Joh. 8. 24. If ye believe not that I am he ye shall dye in your sins Joh. 3. 36. He that believeth not the Son shall not see life but the wrath of God abideth on him ver 18. He that believeth not is condemned already because he hath not believed in the Name of the only begotten Son of God 3. The immediate Object of that faith which God at first requires is not this Proposition Christ dyed for me But Christ who dyed And the first command of Faith in the Gospel is to accept Christ and rest on Christ and then follows a fiduciary perswasion that Christ died for me And indeed no man can come to that degree of Faith to be perswaded or confident that Christ died for him untill he first by faith receive Christ offered unto him Argument 2 Vnbelievers are damned for rejecting the grace of Christ offered unto them by the Gospel shall they be so punished if that grace were never purchased for them and never did belong unto them Answered Sol. To this I answer First That Christ with his grace of Redemption is Indefinitely offered unto sinners by the Gospel and that all who do by their infidelity refuse that grace are deservedly damned not because they reject the grace offered belonging to them as unbelievers and impenitent but because they neglect and despise that condition upon which grace was offered unto them Christ and his grace were offered unto them upon this condition If they would believe and receive him and it But they will not believe You will not come unto me that you might have life Joh. 5. 40. And though light be come into the world yet they will not receive it Secondly Unbelievers who do reject Christ with his grace offered unto them do not reject him and that grace because they know that neither Christ nor his grace do belong to them this neither is nor can be the reason à priore of their rejection because no particular sinner unto whom the Gospel comes can know that Christ hath simply excluded him and tends no good to him and he sees that to others in the same condition and depth of sin and unworthiness with himself Christ and his grace offered by the Gospel are effectual But therefore they do reject Christ because they love him not they love darkness rather than light Joh. 3. 19. and are led by their perverse will so as utterly to refuse communion with Christ and subjection to him for which they are deservedly punished Argument 3 Thirdly they argue thus That if Christ did not dye for all and eveâ—y man Then every man must remain in a doubtful suspence whether he be concerned to believe in Christ or not Answered Sol. 1. And why so I pray you Is this to be set up as the only ground why we must believe in Christ because Christ hath died for all and every man when yet themselves do say though Christ hath so died for all and every man yet no man is the better for this untill and unless he believe Or doth the Gospel when it calls upon sinners to believe on Christ propound this as the inducement unto the soul Christ died for all men and for every man therefore you should believe on Christ and untill you be sure that Christ did thus dye and obtain Reconciliation for all and every man and Remission of sins and eternal life for all you may not and must not believe When Peter called upon those Jews to believe Acts 2. and Paul upon the Jaylor believe and you shall be saved Chap. 16. did they usher this duty in with imposing this Precedent certainty to them that they must subscribe firist unto that Point That Christ dyed for all and every man therefore you should believe Secondly But there is no cause of this suspence or doubting at all whether a person should believe on Christ though Christ did not die for all men because the Gospel without that error affords Grounds or Reasons enough for any man to whom it is preached to believe on Christ 1. It reveals Christ as the Saviour of sinners 2. It offers this Saviour freely unto sinners 3. It commands him particularly to believe on Christ 4. It promiseth him life upon believing Is here now any reason to doubt whether I ought to believe 5. It assures him that Christ will in no wise reject him 6. But will accept and that it is so far from being a sin in him to believe in Christ that it is his great sin if he doth not believe on Christ who then graciously offers himself and Commands him to believe and assures him of Reconciliation and pardoning mercy and eternal life upon beleeving Argument 4 If Christ did not dye for all and every man then one of these Absurdities must necessarily follow either that those for whom Christ dyed not are free of Adams sins as the Angels in Heaven are and so have not need of Christ to be their Reconciliation or else they are in the same condition with the Divels and so must despair of all hope of Salvation Answered Sol. I answer neither so nor so neither the one nor the other absurdity will arise necessarily out of that Doctrine that Christ dyed not for all that some of Adams Posterity are no sinners and so need no Reconciliation by Christ or that else they must despair being in the same condition with the Divels themselves 1. For first most certain it is that in Adam all sinned Rom. 5. 12. And by reason of sin all do stand in need of Reconciliation by Christ but hence it will not follow because that all men are sinners and do stand in need of such a Reconciliation by Christ therefore God must and doth give Christ as a Reconciliation for them all No more then this will follow because that so many Malefactors are in peril of their life therefore the Prince against whom they have offended must either pardon or offer pardon to every one of them for though there be a common necessity of pardon as unto all of them because of their guilt yet the giving of pardon is an act of meer grace and therefore the Prince offended may bestow it on some of them only and not on all of them Thus stands the case 'twixt God and us we have all sinned against him and therefore come short of the glory of God and stand in need of mercy and Reconciliation by Christ and God saith I will have mercy on whom I will have mercy some of these sinners I will save by Christ namely all them that believe Joh. 3. 36. others of these I will not save namely those that believe not though there be a need of
man can clear out unto himself that he is one of the people of Christ or one of the sheep or one of the friends of Christ or one of the body of Christ or one of the Church of Christ he may thereupon certainly conclude that he is one for whom Christ dyed and really intended to save by his death Object You will say Here lies all the difficulty to evidence to our selves that we are within the number of these Sol. I confesse it doth yet this must be evidenced if you would certainly know that Christ effectually dyed for you and upon diligent inquiry it may be evidenced forasmuch as Christs people and sheep and friends and body and Church have such signal characters and differences stamped upon them by which they may be known to be his indeed I will give some instances to help you in this They are the people of Christ his people who are given unto him of the Father and His people bought by him with a price and rescued by his power unto himself and brought into Covenant by him with the Father and do stand in a near and choice relation unto himself as their Head and Lord of these people it is said in Scripture that they are 1. A willing people in the day of his power Psal 110. 3. i. e. when the Gospel is preached unto them there goes with that Gospel such a power from Christ upon their hearts that they are overcome and perswaded and willingly leave their former station and relation to sin and to the world and to Satan and as willingly become Christs hearkening unto his call and falling into relation with him 2. A peculiar people Tiâ—â—s 2. 14. That he might redeem us from all iniquity and purifie unto himself a peculiar people His people are a peculâ—ar people in a twofold respect One because they are purged from those sins and iniquities under which other people do lye and with which they are defiled Another because they are beautified and adorned with those excellencies of grace which other people do want and attain not unto and therefore in 1 Pet. 29. An holy Nation and a peculiar people are joyned together These things being thus opened it will not now be so difficult for any mans conscience to say whether he be any one of the people of Christ yea or no for two things will plainly testifie it One is the willingnesse of his heart to become Christs and the other is the choicenesse or excellency of his nature both these are in all the people of Christ and in none but the people of Christ and if you finde these upon your hearts then are you the people of Christ and if you be his people then assuredly he dyed to save you from your sins They are the sheep of Christ his sheep for whom he did lay down his life His Sheep who do hear his voice and follow him thus doth Christ himself describe his sheep John 10 27. My sheep hear my voice and they follow me And Ver. 28. I give unto them eternal life and they shall never perish Well then hence a man Hence a man may conclude Negatively may conclude both Negatively and Affirmatively I do not hear the voice of Christ â—or do I follow him I disregard his voice and disobey his voice therefore as yet I am none of his sheep and consequently I cannot assure my self that Christ did lay down his life for me And on the contrary one can say I do hear the voice of Christ and I do follow Affirmatively him His voice saith Come unto me Matth. 11. 28. and I come unto him his voice saith Open the door Revel 3. 20. and receive me and my heart is open unto him and I do receive him his voice saith Be converted that your sins may be blotted out Acts 2. 19. and I do repent and am converted his voice saith Hearken unto me and your souls shall live Isa 55. 2. and I do obey this voice of Christ I hearken unto him and yield up my self to the service and obedience of his will Why hence I can conclude I am therefore one of the sheep of Christ and being so I am sure that Christ did lay down his life for me Again Jesus Christ saith that he layes down his life for his friends And in His friends that very place he gives two Characters of such who are indeed his friends One on their parts Joh. 15. 14. Ye are my friends if ye do whatsoever I command you The other on his part Ver. 15. I have called you friends for all things that I have heard of my Father I have made known unto you The meaning is As betwixt friends there is a reciprocal love so there is between Christ and his friends Christ loves them and they love Christ That they love Christ as friends indeed appears by their readinesse to do whatsoever Christ shall be pleased to command they are ready to take up his will and are chearfully at his command That Christ loves them as his friends appears by the manifestation and communicating unto them the secrets of his Father he tells unto them the love and minde of his Father in the great concernments of salvation which he doth not effectually make known to every man So now this stands as a firme and unmoveable ttuth that Christ did effectually lay down his life for his friends And secondly that they are the very friends of Christ who first are at the command of Christ And secondly unto whom Christ doth in a more special and familiar way make known the minde of his Father in the matters of salvation Therefore if you do experimentally finde an heart readily and chearfully affected to all the will and command of Christ What wilt thou have me to do his commands are not grievous I delight to do thy will then are you sure that you are one of the friends of Christ and if so then are you sure that Christ laid down his life for you And if you do experimentally finde such impartings of Christ to you from the Father which the men of the world know not in the sense of his love and taste of his mercy and fruits of his grace and efficacies of hâ—s Spirit thence you may certainly conclude that you are his friends for Christ effectually makes these known only to his friends and if you be his friends then undoubtedly Christ dyed for you he laid down his life to save you To this purpose might I go over the other instances of the body and of the Church of Christ but I have said enough unto this choice distinction 2. Secondly One may know that Christ dyed for him in particular by the quality of those persons who in Scripture have been able to say upon sure grounds that Christ dyed for them and redeemed them and unto whom the benefits of his death have been applied in particular It is a true rule Parium est par
2 Pet. 1. 4. They are in Christ and new creatures 2 Cor. 5. 17. They are a Chosen Generation a Royal Priesthood an Holy Nation a Peculiar People 1 Pet. 2. 9. A peculiar treasure unto him Exod. 19. 5. A people from whom he will with-hold no good thing Psal 84. 11. Therefore unquestionably he will bestow upon them spiritual gifts and blessings and doth so or else none of these things could be affirmed of them Fifthly God will do more for his people in Covenant then he will for any out of God will do more for his people in Covenant than for any Covenant else what is the advantage of being in Covenant or where is the strength of Argument to perswade any man to disanul all other inconsistent Covenants and to submit unto the Covenant of God if he cannot better himself by being in this Covenant Now God doth give other things temporal things the things of and for this life many times to wicked men to men out of Covenant Thou fillest their bellies with thy hid treasure And if his children if the people of his Covenant who stand in near relation unto him should not have spiritual blessings and mercies given unto them if they should have after all but a common portion gain little more then what the worst of men wicked men his enemies have what advantage should they have yea thus it should be all one with them who love and fear God and with them that hate him and fear him not Sixthly Whatsoever Jesus Christ hath purchased for the people of Gods Covenant What Christ hath purchased for them God will give them that will God give unto them the purchases of Christ and the promises and performances of Gods Covenant are parallel but Jesus Christ hath by his death purchased all spiritual blessings you cannot think of any one of them which Christ hath not purchased they partake of Christ and with and by him partake of all spiritual blessings 1 Cor. 1. 30. Ephes 1. 3. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ Seventhly His people are to differ from all other people in the world in their His people are to differ from all other people present disposition and frame of heart as Joshua and Caleb had another spirit different from them who brought a false report upon the Land of Canaan but unlesse the Lord did give unto his people spiritual blessings there would be no intrinsecal difference as to the frame of heart 'twixt his people who are in Covenant and other people who are not in Covenant for without the reception or participation of these blessings their hearts would still remain wicked and unconverted and they would lie in the same state of condemnation with others for only spiritual blessings do make the difference Now this would be exceedingly absurd that the people of God in Covenant with him should remain in the same state of wickednesse and curse as people out of Covenant this would be 1. A dishonour to God that he should be a God in Covenant with ungodly and wicked persons and so continuing 2. A dishonour to his Covenant which is a Covenant of love and mercy and peace and life that God should in a singular manner love the wicked and assure mercy to them and make peace with them and give assurance of life and blessednesse unto them Vse 1 Are spiritual blessings promised expresly by God unto all his people in Covenant with him why this is wonderful comfort and encouragement unto any of the Comfort to the people of God in Covenant people of God being sensible of their spiritual wants and oft-times fearing and doubting and questioning spiritual helps and supplies O say we if they were lesser matters and ordinary mercies then we should not fear to go to God and rely on him and expect from him but our greatest wants are of the greatest mercies a Christ forgivenesse holinesse heaven it self and what shall we do in this case But I beseech you hearken and consider four things First Spiritual blessings are promised as well as temporal that God who Spiritual blessings are promised as well as temporal promiseth health doth likewise promise grace that God who promiseth food convenient doth likewise promise Christ and that God who promiseth deliverance from trouble doth likewise promise deliverance from hell and wraâ—â— and that God who promiseth outward peace doth likewise promise forgivenesse of sins and peace in conscience and that God who promiseth to subdue enemies doth likewise promise to subdue iniquities and that God who promiseth to give earth doth likewise promise to give heaven Is it nothing unto you that the great blessings which your souls do need are laid up and are to be found in Gods promises if you had more faith those spiritual blessings which you find in Gods promises you might quickly feel in your own hearts Secondly All spiritual blessings are promised there is not any one spiritual blessing All spiritual blessings are promised which any of the people of God do need or may need but God hath promised the same Consider spiritual blessings as in the end and means and causes God hath promised all of them He hath promised glory and he hath promised grace and he hath promised himself the cause of all He hath promised all that belongs to faith to Christ to Justification and he hath promised all that belongs to Conversion to Sanctification to Obedience and to Comfort and to Rest Thirdly God himself hath promised them If Men or Angels had promised God himself hath promised them them it were nothing for none of them are able to give any one spiritual blessing the collating of the least drop of grace and mercy and inward peace is above the power of any creature but this is the comfort that God himself hath promised to give all spiritual blessings unto his people I say God himself 1. Who is able to performe and make good whatsoever he hath promised Is any thing too hard for him is not his power more then commensurate with his Word is he not sufficient to do what he speaks he is mercifulnesse it self and holinesse it self and life it self and blessednesse it self is not the God of all grace able to give you grace is not the God of all power able to subdue your iniquities is not the God of all mercy able to forgive is not the God of all comfortable to comfort you is not the God of peace able to speak peace 2. Who is willing to do good in his promises I beseech you what are Gods promises but the expressions of his gracious will concerning us in all the good which he purposeth to confer upon us I will blesse I will heal I will shew mercy I will save I will pardon I will give grace and glory I will hear and help I will do you good these
are the very ingredients of his promises the promises are nothing else but the good will and purpose of God transcribed and copied out for us 3. Who is faithful Hebr. 11. 11. Sarah judged him faithful who had promised and what is it for God to be faithful in his promises but in his own good time to do what he speaks and to give what he promiseth to give Faithful is he who hath called you who will also do it saith the Apostle 1 Thes 5. 24. Mark to do what he promiseth this was to be faithful 4. God hath promised all of them to all his people in Covenant to all that are God hâ—th promised all of them to all his people brought into Christ to all who have chosen him for their God and give up their hearts and lives unto him to all who can call him Father and are become his children as the blessings promised are distributed into greater and lesser some are spiritual some are corporal so the heirs of blessings some of them are stronger some are weaker but this makes no difference as to the claim and title the weakest Believer in Christ the weakest childe of God is an heir of all the spiritual blessings which God hath promised Use 2 Hath God promised all spiritual blessings as well as temporal unto all his people in Covenant then you who are the people of God Mark what concerns you Mark what conceâ—ns you under the sense of your wants under the sense of any spiritual wants Do not complain any longer and do not charge God foolishly and do not give up your conditions as desperate do not say there is no help nor hope and do not hearken to what Satan saith nor to what your perplexed hearts do say but regard and mark what God saith in his promises He saith that he will give grace and glory and he will give all the matters of Justification and of Sanctification and therefore do you take that course for the enjoyment of them which God directs you unto and likewise encourages you unto Quest What course is that What course we should take for this enjoyment of sâ—iâ—itual bâ—essiâ—â— Pray for spiritual blessings Sol. It is this First You must humbly pray unto him to give unto you all those spiritual blessings which you do need and which he hath promised Object Pray unto him will you say if he hath promised to give them what need we to pray for them Sol. Yes promises on Gods part and prayers on our part are not contradistinct but subordinate therefore remember 1. Though God promiseth to give all these spiritual blessings yet he expresly calls for prayer from us unto himself to bestow them on us Ezek. 36. 37. Thus saith the Lord God I will yet be enquired of by the house of Israel to do it for them Jer. 29. 11. I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Ver. 12. Then shall you call upon me and ye shall go and pray unto me and I will hearken unto you Ver. 13. And ye shall seek me and finde me when ye shall search for me with all your hearts 2. As he calls for prayer so he adds a new engagement of promise to give even spiritnal blessings upon prayer Luke 11. 13. Your heavenly Father will give the holy Spirit to them that ask him Secondly You must act faith you must believe on his Word and trust on Act faith him as a faithful God to performe c. Psal 62. 8. Trust in him at all times ye people poure out your hearts before him God is a refuge for us Selab Isa 26. 4. Trust ye in the Lord for ever for in the Lord Jehovah is everlasting strength Isa 57. 2. I will cry unto God most High unto God which performs all things for me Hebr. 11. 6. He that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him Jam. 1. 6. But let him ask in faith O Sirs this is one of the greatest reasons why notwithstanding your many tears and prayers you have so small portion in spiritual blessings because you do not trust on God for them you do not believe that he will deal with you according to his Word you do not give him the glory of an all-sufficient and faithful God still you are questioning him and reasoning against him But will he make good his Word of promise and can he do this or that the Lord humble our hearts for this we think not of it as a sin or else but a small sin but indeed it is an exceedingly provoking sin and an eternal dishonour to the God of truth and mercy thus by our unbelief to charge a lye or a doubtfulnesse upon him Object But have we not reason to doubt what he will do when we are so unworthy Sol. No our unworthinesse is no sufficient reason to question the goodnesse and faithfulnesse of Gods promise because 1. He never indents with us upon terms of our worthinesse 2. He professeth that he doth us good not for our sakes but for his own sake Thirdly If need be you must wait upon God for the performance of those spiritual Wait upon God for performance blessings promised unto you Isa 36. 18. Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgement he knows what and when is best blessed are all they that wait for him Three things 〈◊〉 to enable you to wait c. 1. Any spiritual blessing is worth a waiting for the least of them being of more worth and more consequence to the soul than a whole world 2. God will oft times try your hearts whether indeed you would be thus blessed or can be satisfied and give over without enjoyment 3. The promise of them is very sure God who cannot lye hath promised Tit. 1. 2. He will not fail you in these spiritual blessings though many times he doth deny you some temporal desires Vse 3 Are spiritual blessings and mercies promised by God to all that are in Covenant with him in what a case then are all obstinate and perverse sinners who will The sad condition of Impenitent â—â—nners hold fast their sins and walk in their own ways and hate to be reformed and will not be brought into the bond of the Covenant with God if there were no other misery for them but this that they shall not partake of spiritual blessings this were misery sufficient You read of those in Luke 14. who excused themselves and refused to come to the Supper prepared Christ saih of them ver 24. None of those men shall taste of my Supper truly this was judgement and punishment enough never to partake of any benefit or good by Christ In like manner this is
punishment enuogh for all those who refuse to enter into Covenant with God that they shall never partake of any spiritual blessing and mercy which God hath promisâ—d There is the forgivenesse of sins promised but their sins shall never be forgiven and there is renewing grace promised but their hearts shall never be renewed and sanctified and there is eternal glory promised but their souls shall never be saved They shall be left unto their own sinful guilt and unto their own sinful coâ—ruptions and unto their own sinful deserts and all the wrath of God threatned against them shall fall upon them Therefore I beseech you who hear of Christ and who hear of the Covenant of Grace take heed to your selves that you resist not the grace which is offered unto you in Christ and the terms of reconciliation propounded unto you least you cast your selves out of the Covenant and from all spiritual blessings which God hath therein promised lest you never have grace and never have mercy and never have blessednesse Use 4 Lastly since spirâ—iual blessings are promised by God unto all in Covenant with God let the consideration of this mollifie our hearts and bow them into acceptance of God to be our God and to resign up our selves to be his people in Covenant Accept of God to be your God and to walk with him and before him in all uprightnesse why so because now the promises of spiritual blessings are to you and by this you become heirs of all those blessings O that we did know what the love of God was and what the enjoyment of Christ was and what the forgivenesse of sins was and what the excellency of grace was and what the eternity of glory was how miserable we are and must continue so for ever without them and how happy we shall continue for ever with them then our hearts would be perswaded to disannual our Covenant with sins and condescend to become the people of God c. SECT II. Doct. 2 Doctr. 2. THat in the Covenant spiritual blessings are first promised and after them temporal blessings God promiseth both of them unto his In the Covenant spiritual blessings are first promised people but first the spiritual Ezek. 36. 25. I will sprinkle clean water upon you and you shall be clean Ver. 26. A new heart also will I give you c. And then follow the promises of temporal blessings in ver 28. And ye shall dwell in the Land which I gave unto your fathers Ver. 29. And I will call for the corn and will increase it Ver. 30. And I will multiply the fruit of the Tree and the increase of the Field Psal 84. 11. The Lord will give grace and glory there are spirituals no good thing will he with-hold from them that walk uprightly here are temporals Hosea 2. 19. I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse and in judgement and in loving-kindnesse and in mercies Ver. 20. I will betroth thee unto me in faithfulnesse and thou shalt know the Lord here are the spiritual blessings Ver. 21. And it shall come to passe in that day I will hear saith the Lord I will hear the heavens and they shall hear the earth Ver. 22. And the earth shall hear the corn and the wine and the oyle and they shall both hear Jezreel here are the temporal blessings Quest Why is God thus pleased to order his promise for blessings as first the Reasons of it spiritual and then the temporal Sol. Reasons thereof may be these 1. He suiteth his blessings with the desires and necessities of his Saints they To suit blessings to the desires of Saints To give advantage to faith to seek them first need these most and shall have them first 2. Hereby is some advantage given unto faith first to believe spirituals and then to believe temporals for if God will give the greater will he deny the lesse Rom. 8. 32. Faith to believe them as the choicest blessings for not only spiritual blessings are promised but also that they are the first in promise and thence faith concludes the first appearing of Gods love and gracious will and purpose towards us are the choice blessings should we question the donation of them when we find them to be the first of the Legacies sealed with the blood of Christ 3. Hereby the Lord sets out both the goodnesse and greatnesse of his love To set forth the goodnesse and greatnesse of his love 1. The goodnesse of his love in securing of our souls and regarding of them for only spiritual blessings do serve them q. d. the first thing that I will do for you is this that I will take care to save your poor souls I will bestow such things on them as shall for ever make them happy 2. The greatnesse of his love for God to give us ordinary things this comes from his love but for God to give us the spiritual blessings this comes from his great love Eph. 2. 4. But God who is rich in mercy for his great love wherewith he hath loved us Ver. 5. even when we were dead in sins hath quickned us together with Christ by grace ye are saved Titus 3. 4. After that the kindnesse and love of God our Saviour towards man appeared Ver. 5. according to his mercy he saved us by the washing and regeneration and renewing of the Holy Ghost Rom. 5. 8. But God commendeth his love toward us in that whiles we were yet sinners Christ dyed for us 4. Spiritual blessings are far before and above temporal blessings therefore They are far before and above temporal blessings no marvail that God makes promise first of them they are before and above them the shekel of the Sanctuary was double to the ordinary shekel they are the best 1. In nature they are the pearl of great price the one thing necessary as In Nature the Sun amongst the Stars the better part we set such a value upon our natural life that all the world is inferiour unto it all that a man hath will he give for his life yet one spiritual blessing surmounts it Psal 63. 3. Thy favour is better than life It is a good speech of Gregory Nazianzen Aequius est ut vincat quod me lius est which is the greater or better the gold or the Altar that sanctifies the gold 2. In influence and virtue Can earthly things alter the frame of the heart In influence or deliver from death or avail in the day of wrath or make our peace with God or relieve a distressed conscience or put you in possession of Christ or give you hope of heaven or help your soul at all but spiritual blessings can do all these renewing grace doth change the heart Jesus Christ delivers from death and wrath his blood pacifies Gods assurance of forgivenesse quiets the conscience rejoyceth the heart all these will give you
more than hope of heave for your souls at last 3. In consequence no earthly blessings are of that consequence unto us as In consequence heavenly blessings are they are but the meat which perisheth we shall perish if we have only the things which perish mortal treasures are not of an immortal consequence things of this life are but for this life life will quickly have an end and then all these things will be at an end but spiritual blessings are of an immortal and of an eternal consequence no good like unto that which is either eternal blessedness or for eternal blessedness As Gregory Nazianzen spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vna vita est ad vitam respicere spiritual blessings are life and they are for life they are the meat which endures for ever the good part which shall never be taken away they make for your eternity 4. In their necessity Is not the life more than meat and the body than In necessity rayment saith Christ Matth. 6. 25. So say I is not heaven more than earth and spiritual blessings more necessary than temporal You may live awhile without spiritual blessings but can you live for ever without them you may be merry with temporal blessings but can you be happy without them what Bernard spake of Christ Where can it be well without him and where can it be ill with him That may be said of spiritual blessings they are so necessary and so immediate unto your souls condition that your souls are and must be miserable without them and cannot but be blessed in the enjoyment of them 5. God doth promise the spiritual blessings first that he might learn us what to seek first and upon what to set our hearts most Matth. 6. 33. But seek ye God promiseth spiritual blessings first first the Kingdom of God and the righteousnesse thereof Col. 3. 2. Set your affections on things above not on things on earth Vse 1 Doth God first promise spiritual blessings in the Covenant Then they are much to be blamed They are to be blamed who look not after spiritual blessings 1. Who look not after spiritual blessings at all but altogether and only after temporal blessings Psal 4. 6. There be many will say Who will shew us any good Phil. 2. 21. All seek their own not the things which are Jesus Christs If we did take strict survey of the mindings and studies and desires and labours of the sons of men we should find them all like so many heavy bodies inclining and moving downward to the center of earthly things One is for earthly pleasure another for earthly profits another for earthly vanities One cries out for health another for strength another for friends another for preferment another for quiet another for riches God is not in all their thoughts said David Spiritual blessings are not in their minds and hearts say I. Surely these men do not believe a future blessednesse or do not know the present necessities of their souls or do not understand the worth and preciousnesse of spiritual blessings It is a great judgement and curse upon men when they make their sins their delight and the world to be their portion Secondly Who look not after them first of all You have some men who Who look 〈…〉 â—â—â—st of aâ—l 1. Intend after that they have compassed such a measure of temporal blessings as they imagine will serve for them and their children then to mind Spiritual blessings for their souls But two things befall these men 1. Either they die in the time of their Earthly projects and designs â— Or their hearts grow full with new desires of a further measure of those earthly gettings They are justly left by God to an endless covetousnesse and are not renewed by his grace to any heavenly-mindedness all their dayes 2. Who think only of Spiritual blessings when they must part with all their temporal blessings and that is when they come to die O then a Christ and then peace with God and then mercies to pardon their sins and then grace to believe and repent and thus they put off looking after Spiritual blessings untill they have no time to get them or else God will not give these Spiritual blessings in the time which they now do set because they slighted and neglected them in the time when God was pleased to offer them Now what shall I say to these men Is it probable or possible to awaken them to receive instruction I will make bold to tell you three things 1. As yet they are not in Covenant with God For every one actually and sincerely Covenanting with God his heart is set on God as his firstand as his best and his full and his only portion Thou art my portion O Lord. Psal 119. 57. Whom have I in Heaven but thee and there is none upon earth that I desire besides thee Psal 73. 25 c. 2. They are persons of vain and foolish hearts what a vanity and folly it is to pitch on vain things on Earth when God offers first the great things of Heaven 2 Cor. 4. 18. Suppose a goodly Inheritance worth 1000. l. per annum were offered and a few Counters were also offered or only 10. l. per annum for life were he not a vain and foolish man who would fix his choice on the last offer So when God offers all Spiritual blessings first and next the temporal which are only for term of life then like the Prodigal for the present time to have a little Earthly portion in our hands c. or like Esau to prefer a Messe of Pottage before the birth-right how vain is this 3. If you do not infallibly undo your souls yet you do extreamly hazard them you do expose them to a most dangerous contingency For suppose you do intend hereafter to mind and get Spiritual blessings yet what if God should cut you off in the midst of your dayes what if in the depth of your labour for Earth he should command you to return to the Earth and perhaps suddenly and in a moment what now would become of your poor souls Thou fool this night shall thy soule be taken from thee then whose shall all these things be Luke 12. 20. And what shall it profit a man to gain the whole world if he shall lose his soule Matth. 16. 26. Use 2 Doth God in his Covenant first promise unto us the Spiritual blessings then let us all be perswaded first to mind them and first to get them Arguments First minde Spiritual blessings Arguments to perswade it They are portions indeed and for Christians and the best portions to induce you to hearken unto this advice are these First These are Covenant-testimonies indeed this shews that God is your God and you are his and that he loves you Secondly Spiritual blessings these are portions indeed for Christians and they are the best portions 1. Portions indeed you have nothing of your
time he gives faith and Christ and Justification and Sanctification all at once as soon as the person believes he is united to Christ and hereupon justified and sanctified And others of them are of a comfortable consequence as assurance joy peace c. God doth not give these blessings first of all but after he hath given the former Ephes 1. 13. In whom after ye believed ye were sealed with that holy Spirit of promise mark the sealing follows the believing 1 Pet. 1. 8. In whom believing ye rejoyce with joy unspeakable and full of glory here rejoycing follows believing Rom. 5. 1. Being justified by faith we have peace with God peace with God follows justification and therefore is it a preposterous course for any troubled souls to presse God or to expect from God the comforts and joys and assurances promised before they have faith and are in Christ for though God doth promise these things yet he promises to give them in an orderly way the graces first and then the comforts of grace faith and union with Christ first and then the joys and peace depending upon that union 5. When God undertakes to give all blessings unto his people in Covenant this He gives according to the proportions and measures he knows best for us in our places and conditions must be understood according to the proportion and measure which he knows best for us in our places and conditions There is a measure of apprehension of Christ and of our justification by Christ and of our salvation by Christ God gives a greater and clearer and more fixed measure of the apprehension or reflexive knowledge of these to some of his people then he doth to others of them And there is a measure of holinesse some have higher and some have weaker degrees of grace now in Gods undertaking to give all spiritual blessings you must not think that God intends to give every measure or degree of grace at once nor yet the like degree of grace unto every one nor yet the like measure of comfortable evidences or apprehensions of interest in Christ and remission and salvation by him no but God will give all Covenant-blessings unto all his people in such a proportion and measure in this life as may conduce most to his glory and may most fit them in their private and publick conditions for his better service Vse 1 Strive to believe and acknowledge this truth that God himself doth undertake to give all the blessings of the Covenant which do concern his Believe and acknowledge this truth people Object Why will you say no man doubts it or scruples it but it belongs to God and to him alone to give all c. Sol. I wish that â—â—me were true but if indeed this were so then 1. Why do not we in all our wants and necessities make our prime applications unto God Why do we think least of him and last of him we run to this creature and to that creature set up one friend and look upon another try all the powers and abilities here below as if God were least of all concerned in the donation of our mercies and blessings if we did indeed believe that God himself undertakes all blessings for us then our first addresses would be unto him our first work and our great work would be with himself alone to do us good 2. Why do our hearts go and come rise and fall according to the presence and absence of visible means and helps in the prevalence of them our hearts are raised up with hopes and in the absence of them they are distracted and cast down with fears Would it be thus with us if we did indeed believe that God himself undertook to give us all our blessings certainly we place our hopes and expectations below and besides God himself when inferiour causes have such a command and such an influence upon our hearts If we did believe that God himself that he alone were sufficient and faithful it would be all one to us whether the creatures smile or frown incline toward us or fall from us 3. Why do we not only for temporal supplies but also for spiritual mercies undertake for our selves and as it were discharge God from undertaking for us How often do we undertake the spiritual charge of our hearts and to make our own hearts to repent and to believe and to subdue our own sins and to do such and such commands of God by our own free-will and by our own strength if we did believe that God himself undertakes for all these and that it belongs unto him alone to give them would we presume upon our selves thus would we take his work out of his hands 4. Why dare we not in our exigency commit all unto him and quietly rest on him but when our helps and hopes are reduced only unto him so that unlesse he himself appears we can cast Anchor nowhere else and although in such cases he doth plainly appear in his Covenant graciously undertaking and faithfully promising to help and blesse us yet this is nothing to us it doth no way affect or support us assuredly either we do not know this God aright or else we do not believe that he himself doth undertake for us or else that he will performe and Not to believe and acknowledge this truth is a great sin Wherein the sinfulnesse of it lies make good what himself hath undertaken Beloved Consider what I say this is a very great sin thus to fall short in the belief and acknowledgement of this truth for 1. You deny God to be God in the Covenant you do as it were shut him out from being a party there and concerned there though indeed he be the confederating party and we are the confederated party yet you include him and deny him to be so when that you believe not that it belongs to him to be the suscipient party and your selves to be the recipient party only for I beseech you what will you make of Gods covenanting with you more than a cypher if you do not grant and acknowledge him therein as engaging himself to give us all the good which we do need What other work is there which can or doth concern him 2. And you do hereby deny all homage unto him for how can you 〈◊〉 unto him for any one good that you want or trust on him for any one â—â—â—cy if you do not acknowledge this truth that he himself undertakes to give all blessings and mercies unto you and where will you put your mite of thankfulnesse for all your receits of blessings if God himself did not undertake to give you the blessings what ground have you to undertake to give him the praise of them Therefore earnestly strive by faith to assent unto this truth which I have delivered it is of more consequence than you are aware of it is that which gives life unto you in all your dealings with God and which may
who is the Donor or Giver of all It suits best with God the Donor of all It doth suit best 1. With his will and pleasure Who in this Covenant will appear and be known to be the Lord the Lord merciful and gracious abundant in goodnesse and truth Exod. 34. 6. 2. With his glory and praise which questionably devolves on himself alone seeing all our blessings come only out of his Treasury and from no reason or merit of ours but only from his own graciousness free gifrs redound unto the praâ—se of the giver only Thirdly This way of gracious giving suiâ—es best with us the receivers of blessings It suits best with us the receivers from God For consider us eiâ—her 1 As meer sinners We have no hope or plea from any thing in our selves we are a company of lost people who have undone our selves and are both insufficient to help our selves and also unworthy that God should help us 2. As made believers Faith can finde no ground to plead with God to challenge him to rely on him to expect anything from him but his promise to give and to give graciously A believer neither may nor can rest on any work or worth of his own all is but drosse and dung he trades only with a gracious God in Christ 3. As Petitioners thus also it suites best with us Gods graciousness is the best ground for us to ask upon O save me for thy mercies sake Psal 6. 4. Answer me in thy truth the surest ground to speed Let us come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need Heb. 4. 16. The most fixed and invariable ground God is for ever the Lord merciful and gracious you will quickly finde a want of worthiness in your selves but you shall never find a want of goodness and graciousness in God Vse 1 Are all the blessings which are in the Covenant given by God unto his people not upon the account or reason of their worthiness but of Gods graciousness A threefold error censuâ—ed Then behold a three-fold error worthy to be censured and shunneâ— First Of the Papists who boast so impudently of their meritorious good Of the Papists works merita de Congruo before men are in the state of grace merita de condigno being in the state of grace They can take up all sorts of merits for soul aâ—d bâ—dy nay heaven itself and eternal glory upon the account of their own merits Hear what Bellarmine saith opera nostra propriè merentur faelicitatem de Lib. 5. de 〈◊〉 cap. 16. 17. congruo Hear what Vashquiz saith opera nostra nâ—n habent dignitatem à persona Christi sed à persona à qua procedunt Hear the Anathema of the Council of Trent against all who deny that the works of justified persons do vere mereri vitam In 1. 2. Tom. 2. Disp 214. c. â— N. 44. Aeternam but against this we may oppose the Scripture Not by the works of Righteousnesse which we have done but according to his mercy he saved us saith Paul Tit. 3. 5. Enter not into judgement with thy servant for in thy sight shall no flesh living be justified saith David Psal 143. 2. How holy a man was Job and how abundant in good works see Chap. 31. 16 17. and yet saith Job Chap. 9. 15. Though I were righteous I would not answer him but I would make my supplication to my Judge and ver 20. If I justifie my self mine own mouth shall condemn me If I say I am perfect it shall also prove me perverse Paul how strict was he and as touching the righteousness which is in the Law how blameless And yet he will be found in Christ Not having his own Righteousness which is of the Law but that which is through the faith of Christ the Righteousness which is of God by faith Phil. 3. 9. Secondly Of the ordinary sort of Protestants who set out something of their Of the ordinary sort of Protestants own as reasons why God should bless them and save them they mean no body any harm and they serve God devoutly and keep their Church and pay every one their due and say their Prayers and their Belelief and their ten Commandements and cry God mercy when they sin and will not all this deserve heaven and a few blessings on earth Thirdly But most of all to be blamed and that with pity are poor broken-hearted Of poor brokenhearted sinners sinners who discern so much sinfulness and unworthiness in themselves and yet are so difficult to place their hopes in the graciousness of God and are hearking extreamly after something of worth in themselves something in themselves for which God would hear and help them if once they could reach unto it It is a great work to break a hard heart It is a greater work to make a broken heart to look up and trust for mercy It is the greatest work to make such an heart to believe for itself that all mercies and blessings are to be had upon the sole account of Gods graciousness Whether this may arise from our exceeding Guilt which fills us with exceedingâ—â—â— slavish fear or from the pride of our hearts which would be something or from the greatness of Gods kindnesse which is so unusual with man or from the particular genius of unbelief which is gone and hath nothing to say more when once we come to acknowledge Gods graciousness for the sole reason of all our blessings and possessions or from all these conjunctively I will not now dispute but sure I am that the broken-hearted sinner is hardly brought off from boasting on himself and is hardly brought on to commit or venture all his hopes and confidences on the graciuosness of God as the entire cause why God should pardon accept blesse and save him And this is a principal cause why his soule dwells so long with fears and tears and sadnesses Doth God dispence all the blessings of the Covenant unto his people not upon the account of their worthiness but only of his own graciousness Then under the Under the sense â—f unworthinesse let us go to God and trust on him sense of all our want yea and of all our unworthinesse let 's go to God and pray to him and trust upon him to do us good for his own Name sake Here is water said the Eunuch to Philip what doth hinder me to be baptized So say I God promiseth to give all blessings unto his people and he promiseth to give them graciously now what should hinder you from going to God and beseeching and trusting of him to perform his good Word unto you You are grieved for your sins what should hinder â—ou to believe the free forgiveness of them You would fain have your hearts sanctified what should hinder you from going to God and trusting on him freely to make them holy You would have
Christ and why do you not go to God freely to give you Christ What can you say or object when God promiseth to give you all and to give you all upon gracious terms how would you have God to frame and form his Covenant better or otherwise to encourage your hearts to come unto him and rely upon him 〈◊〉 you be wholly beholding to God or would you not are you contented that God should have all the glory of mercies or are you not Is it any disadvantage to the working of your faith that God will pass by all your sins and unworthiness and will love you freely and justifie you freely and save you freely Is there any more reason to distrust God when he saith he will do you good for his own sake then when he saith I will be merciful to your transgressions and will freely bless you Had you rather be under a Covneant of works than of grace would it please you better to come by your mercies upon harder terms You find that you have nothing of worthiness and yet you are not content to receive all from Gods graciousness why do you pray that God would do you good for his own sake and yet you will not believe that that is reason enough to prevail and enjoy I will say no more but this 1. The blessings of the Covenant are worth our enjoying 2. God doth promise to give them 3. His own graciousness is the price or reason of it 4. Upon better or other terms it is impossible to attain them 5. It is for want of faith that we do not justifie this unspeakable loving-kindness of God towards us O beg for faith to believe a God Covenanting to give all good and all good though not for our sake yet for his own Name sake Ezek. 36. 25. Then will I sprinkle clean water upon you and you shall be clean from all your filthinesse and from all your Idols will I cleanse you HAving finished those four general Conclusions I shall now handle the Gifts of the Covenant in particular mentioned in this verse and in the subsequent verses In this verse there is promised unto the people of God the Remission of their sins concerning which you may observe 1. The Efficient I will c. 2. The Matter clean water 3. The Form or Manner I will sprinkle upon you 4. The Power and Efficacy And ye shall be clean 5. The Quantity or Extent from all your filthinesse and from all your Idols will I cleanse you From these parts there are these four Points which do offer themselves to our consideration 1. That forgiveness of sins is promised and one of the first mercies promised by himself unto all his people in Covenant with him 2. Gods promise of forgiveness of sins doth extend to all the sinnes of all his people 3. Though the sins of people have been exceeding great yet when they become Gods people in Covenant even those sins also are forgiven 4. The blood of Christ is the cause and the only cause for which many and great sins are pardoned 5. That God will make unto the Conscience of his people a particular application of forgiveness by the blood of Christ CHAP. II. Doct. 1 THat forgivenesse of sins is promised and it is one of the first promised mercies by God himself unto all his people in covenant with him I will sprinkle c. This is a very comprehensive Assertion Forgiveness of sins one of the first mercies promised by God to all his people in Covenant consisting of many Particular Branches For the opening of it I shall shew unto you 1. What forgiveness of sins is wherein it doth consist 2. That God himself doth make promise of it unto his people 3. That it is promised unto all and every one of his people 4. That it is one of the first mercies promised by God unto his people SECT I. Quest 1. VVHat is forgiveness of sins and wherein doth it consist Forgivenesse of sins described Sol. It is a gracious act or work of God for Christs sake discharging and absolving believing and repenting persons from the guilt and punishment of their sinnes so that God is no longer displeased with them nor will he ever remember them any more nor call them to an account and condemn them for their sinnes but will look on them and will deale with them as if they had never offended him Here we must pause awhile and consider six things First That forgivenesse of sinnes is a gracious act of God there be some acts It is a gracious act of God of God which have a special reference unto his power as the Creation of the world and the resurrection of the dead There be other acts of God which have a special reference unto his Justice as the condemnation and destruction of unbelieving and impenitent sinners And there are some acts of God which have a special reference unto his meer goodness and graciousness there being no Reason or Cause of them on our parts such an act is his Remission or forgiveness of our sins Isa 43. 25. I even I am he that blotteth out thy transgressions for my Name sake Eph. 1. 7. The forgivenesse of sins according to the riches of his grace Psal 51. 1. Have mercy upon me O God according to thy loving kindnesse according to the multitude of thy tender mercies blot out my transgressions Rom. 3. 25. Being justified freely by his grace Not that Repentance is not required in the sinner who is to be pardoned For the Scripture speaks expresly of a turning from darknesse to light and from the power of Satan to God that we may receive forgivenesse of sinnes Acts 26. 18. Not that Believing is not required in the sinner to be forgiven for the Apostle Peter saith also expresly Whosoever believeth in him shall receive remission of sins Acts 10. 43. but because these are not Reasons or meritorious causes for whose sake God doth forgive any man his sins they declare the effect who are pardoned not the cause why they are pardoned Secondly The forgivenesse of sinnes hath foundation in Christ and in him only It hath foundation in Christ as the Mediatour as the meritorious cause thereof Hebr. 9. 22. Without shedding of blood is no remission Matth. 26. 28. This is my blood which is shed for many for the remission of sins Ephes 1. 7. In his blood we have redemption even the forgivenesse of sins 1 Joh. 2. 12. I write unto you little children because your sins are forgiven you for his Names sake Forgiveness of sins hath a double respect One unto our selves so it comes unto us freely from the grace of God as a free gift Another unto Christ so it comes by way of purchase and merit it doth cost us nothing but it did cost Jesus Christ his precious blood to obtain the remission of our sins and to make peace for us Now Christ comes in as the cause of
forgivenesse upon a twofold account One in respect of God whose justice must be satisfieds that so his mercy if I may so phrase it may be set at liberty to flow out unto sinners Another in respect of us that we may come with the more boldness and confidence to obtain forgiving mercy in the name of Christ it being the very mercy which he by his blood purchased for us at the hands of God Thirdly Forgiveness of sins is limited to repenting and believing persons It is limited to repenting and believing persons these and these only are the subjects of that precious mercy unto whom it doth belong There are three sorts of creatures and persons in the world 1. Some of whom you read that they shall never be forgiven the Divels shall never have their sins forgiven but are held and reserved in everlasting chains under darknesse unto the judgement of the great day Jude ver 6. And they who sin the sin against the Holy Ghost shall never be forgiven Matth. 12. 31. All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men Ver. 32. And whosoever speaketh a word against the Son of Man it shall be forgiven him but whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this world nor in the world to come 2. Some to whom forgiveness is conditionally offered but they do refuse it upon that condition such are all impenitent and unbelieving persons who living under the Gospel are called upon to leave their sins and are assured if they do so that they shall find mercy to pardon their sins but for lying vanities they forsake their mercies and because they love their sins therefore they do lose the forgiveness of their sins 3. Some who penitentially come off from their sins and believingly come unto Christ they put off their sins by repentance and put on Christ by faith these are they who find mercy to whom it may be said Be of good comfort your sins are forgiven Prov. 28. 13. Whoso confesseth and forsaketh his sins shall finde mercy Acts 13. 39. By him all that believe are justified but as for the impenitent they treasure up wrath unto themselves Rom. 2. 5. The unbelievers they are condemned already John 3. 18. and the wrath of God abideth on them Ver. 36. Fourthly Forgiveness of sins consisteth in the discharging or absolving of a It consisteth in discharging of a sinner from guilt and punishment person from his sins in respect of guilt and punishment It is the discharging absolving remitting freeing dismitting sparing of a sinner the phrases in Scripture for the forgiving of sins are very significant both in the Old Testament and in the New In the Old Testament there are words used for the forgiveness of sins which import what I affirm 1. Salach as Exod. 34. 9. Pardon our iniquities and our sins the word Vide Downh de Justifi lib. 2. cap. 7. p. 84. there is Salach which signifies parcere remittere ignoscere condonare propitium esse 2. Kasah which signifies to hide to spare to forgive as Psal 32. 1. Blessed is he whose transgressions is forgiven whose sin is covered 3. Habar to pass by an offence as Micah 7. 18. Who is a God like unto thee that pardoneth iniquities and passeth by the transgressions of the remnant of his heritage 4. Hekebir which signifies to cause to pass 2 Sam. 12. 13. The Lord hath put away thy sin hath caused it to pass The same word is used in Zach. 3. 4. I have caused thine iniquity to pass from thee 5. Machah which signifies to wipe or blot out of remembrance the sins of men Psal 51. 9. Blot out all mine iniquities 6. Hesir which signifies to remove Isa 27. 9. By this shall the iniquity of Jacob be purged and this is all the fruit to take away sin to remove sin 7. Lochashab not to impute as Psal 32. 2. Blessed is the man unto whom the Lord imputeth not iniquity In the New Testament there are also several words used for the forgiving of sins which import discharge or absolution First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies as much as to dismiss or send away to let alone because when God forgives a sinner he lets his sin alone and meddles no more with it but commonly this word is used for the absolving of those who are accused as guilty and in Scripture it is used for loosing out of bonds for debts 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colos 2. 13. Having forgiven you all trespasses which word denotes both the fountain of forgiveness namely the grace of God and the acceptableness of it to the party forgiven it being graciously welcome as glad tydings unto him 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 8. Blessed is the man to whom the Lord will not impute sin 2 Cor. 5. 19. Not imputing their trespasses unto them which imports that the Lord when he forgives sins will not put them upon the score or account by all which it appears that forgiveness of sins is an absolving or discharging of the sinner from his sins Now there are three things considerable in our sins there is 1. Macula the stain or pollution of it for sin doth pollute and defile the soul therefore it is frequently stiled a pollution a defilement uncleanness filthiness a plague a leprosie c. 2. Reatus the guilt by it for as soon as any man doth sin there is a guilt upon him by which he is bound over to the wrath and curse of God and this guilt or obligation is inseparable from sin the sin doth deserve no less than everlasting condemnation 3. Pana the punishment of it which consists in the inflicting of all the curses that sin doth deserve and which God hath threatned for transgressing his holy and righteous will What it is in sin the forgivenesse of sin doth respect Quest The question is unto which of these forgivenesse of sins doth extend of from which of these the sinner is discharged upon forgiveness Sol. I answer 1. Forgiveness of sins doth not respect the stain or pollution of sin it doth Not the stain or pollution of it not remove that it is an idle opinion of the Papists and others that remission of sins consists in the extinction of sins or utter abolition of them Reasons of it for First This is to confound Justification with Sanctification it being proper to Sanctification to remove and take a way the stain and pollution of sin in the soul that is the Fullers sope and refining fire Secondly The utter deletion of sin is not granted in this life for during this life sin remaineh in the best of men Rom. 7. 17 20. and 1 John 1. 8. If we say that we have no sin we deceive our selves and the truth is not in us but in this life we have the remission of our sins Ergo. Thirdly Remission
of sin maketh formally no change in the person forgiven for it is a work without him indeed there is a relative change upon forgiveness the person forgiven is in a state of life and not of death but there is no inherent change of qualities in the person by it no more than there is in a Malefactor pardoned or a Debtor forgiven both of them may be diseased notwithstanding their pardon but this could not be if remission of sin consisted in the extinction or deletion of the stain of sin It is true that when God forgives the sin he doth likewise change the heart of the sinner nevertheless the forgiving of sin is one thing and the giving of a new heart is another thing c. Fourthly If remission of sin consist in the outward deletion of sin Then the troubled conscience could never come to rest and peace in the assurance of pardon of sin why because in this life the person shall never find in himself such an utter deletion of sin and consequently no remission of sins and if no remission of sin then no rest nor peace because from the knowledge and assurance of that doth the rest and peace of conscience come and flow 2. Forgiveness of sins hath a peculiar respect to the guilt of sin and removal It hath a peculiar respect to the guilt of sin of that when the Lord forgives a man he doth discharge him of that obligation by which he was bound over to wrath and condemnation Rom. 8. 1. There is no condemnation to them that are in Christ Jesus Ver. 33. Who shall lay any thing to the charge of Gods Elect it is God that justifieth Ver. 34. Who is he that condemneth it is Christ that dyed Beloved the Lord is a holy and just God and he reveals his wrath from heaven against all unrighteousnesse and there is a curse threatned to every transgression of the Law and when any man sinneth he is obnoxious unto the curse and God may inflict the same upon him but when God forgives sins he therein doth interpose as it were between the sin and the curse and between the obligation and the condemnation q. d. by reason of your sinning you are now fallen into my hands of justice and for your sinning I may according to my righteous Law condemn and curse you for ever for by your sinning you are worthy of death Rom. 1. 32. but such is my mercy to you in Christ that for his sake I will spare you and that curse and condemnation which you have deserved it shall never light upon you I will deliver and free your souls from going down into the pit Object But may some say Is not guilt inseparable from sin can sin be without guilt and can guilt be without the desert of wrath and condemnation Sol. I answer there is a two-fold guilt there is reatus simplex and reatus efficax absolute guilt hath in it a worthiness or desert of condemnation and this can never be separated from sin for though sin be pardoned and condemnation removed from the sinner yet his sin is worthy of condemnation but when God pardons sin he doth it not by making the sin not to be worthy of condemnation but this is it which God doth he doth remove that condemnation that it shall never effectually or actually fall upon the sinner although he for his sinning be worthy thereof e. g. When a thief or murderer is pardoned amongst us this pardon doth not make the theft or murder no sin or in themselves not worthy of death by the Law but it relieves the pardoned persons thus far that the death deserved by these sins is taken off and shall never be inflicted on the offenders 3. Forgiveness of sin takes off all punishments properly so called for sin there It takes off all punishment properly so called belongs unto us temporal punishment and eternal punishment you do not consider what a depth of merit there is in sin what plagues and curses it can pull down in this life and what an hell hereafter but when God forgives sins you are then released and for ever acquitted from any after-reckonings with the justice of God Divine justice hath no more to say or do against you for remissa culpa remittitur poena if the fault be forgiven then also is the punishment forgiven nay let me speak with an humble reverence God cannot in his justice punish when he hath pardoned Why will you say First He forgives upon a satisfaction made to his justice already by Christ so that he cannot in justice punish us again for satisfaction Secondly When he forgives he releases the guilt and the fault and the sin in now by this act of his merciful grace as if it had never been committed so that the proper cause and reason of punishing being utterly removed there can no punishment issue out from Divine justice against you Object But will some say are not justified and pardoned persons many times punished in this life Was not David punished for his sin were not the Corinthians punished for their unworthy receiving of the Lords Supper Sol. I answer that word Punishment may be taken either 1. Largely for any affliction or chastisement which doth befall us from God as a Father in this sense I grant punishment incident to justified or pardoned persons for Hebr. 12. 6. Whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth And Ver. 7. If you endure chastisement God dealeth with you as with sons for what son is he whom the Father chastneth not 2. Strictly for those miserable evils issuing out from the Court of justice and falling upon us from God as a wrathful Judge and as yet unsatisfied and unreconciled these kinds of punishing are wholly and utterly removed from justified or pardoned persons by the blood of Christ and Gods gracious forgiveness 5. A fifth thing considered in the description of forgiveness of sins is this It is Gods act of oblivion that forgiveness of sins is if I may so express it Gods act of oblivion and as it were an eternal cancelling of all our sinful bonds and debts so that there is now a full end of all controversies between God and us Object We many times are possessed with fears like Josephs Brethren that notwithstanding the peace and assurance which he gave them of passing by their injurious dealing with him yet at length they feared that he would remember them and be avenged of them such thoughts have we of God also sometimes we do perceive his great love and rich mercy towards us in the forgiveness of our sins yet at other times we have fears lest God will call us unto account for all our sinful offences and question us and judge us as if the granting of pardoning mercy might be revoked and called back by the Writ of Error and the old suit be prosecuted again by Divine justice which seemeth to be taken off and silenced
by Divine mercy Sol. But Beloved there is no such matter and no such dealing of God with us the sinner may provocare he may appeal from the Court of justice unto the Throne of Gods mercy and of this he may rest assured that the definitive sentence in the Court of mercy about the forgiveness of sins is like the Laws of the Medes and Persians which stood fast for ever and remains unchangeable And as Isaac spake of his blessing of Jacob I have blessed him and he shall be blessed that may we affirme of Gods forgiving any sinner he hath forgiven him and he shall for ever continue forgiven and the Scriptures give full testimony unto this which I now deliver unto you Jer. 50. 20. The iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be sound for I will pardon them whom I reserve Ezek. 18. 22. All his transgressions which he hath committed they shall not be mentioned unto him q. d. I will never speak of them any more Jer. 31. 34. I will forgive their iniquity and remember their sin no more And besides these places there are three other which though metaphorically yet do notably express the eternal passing over sin in Gods forgiveness of it viz. Isa 43. 25. I am he that blotteth out thy transgressions for mine own sake Here our sins are compared to debts written in a book and Gods forgiving of them is compared to the blotting of them out of the book if a debt-book be crossed this would much satisfie us for that supposeth a discharge but if the debt be blotted out now it can never be read against us any more it is utterly defaced and nothing of a debt can be made to appear Micah 7. 19. Thou wilt cast all their sins into the depth of the Sea If a man be cast upon the Sea or into the Sea yet he may recover again but if he be cast into the depths of the Sea into the very profundum of it he is drowned and gone the meaning of the place is that when God forgives the sins of his people they shall never rise up and appear before him again you have a phrase for the effect of this concerning Babylon Rev. 18. 21. A mighty Angel took up a stone and cast it into the Sea saying thus with violence shall that great City Babylon be thrown down and shall never be found no more at all And in this respect often God is said to cast our sins into the depths of the Sea his meaning is they shall be like men that lie drowned and buried in the bottome of the Sea and Ephes 2. 16. Having slain the enmity thereby the enmity here principally meant is sin but this by the blood of Christ is slain Mark he doth not say it is imprisoned nor it is wounded but it is slain killed out right thus when God in the blood of Christ forgives our sins they are as it were slain they dye and cease to be and can never raise a quarrel or variance more between God and us 6. What shall I say more when God forgives any man his sins all displeasure Upon forgivenesse all displeasure ceaseth ceaseth the forgiven party is now looked upon and received with that love and favour as if he had never offended God and as if God had never been offended by him Object You will say this is incredible Sol. It is a very truth and worthy to be believed and received with all thankful acceptation Hosea 14. 4. I will love them freely for mine anger is turned away from him in ver 2. Israel prays for the forgiveness of sin take away iniquity and receive us graciously this petition God heard and granted and now observe in what a posture God appears toward them not of displeasure or anger mine anger is turned away from him but of kindness and favour and tender love I will love him freely Isa 54. 8. In a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer Ver. 9. For this is as the water of Noah unto me for as I have sworn that the waters of Noah should no more go over the earth so have I sworn that I would not be wrath with thee nor rebuke thee Luk 15. 21. And the son said unto him Father I have sinned against heaven and in thy sight and am no more worthy to be called thy son Ver. 22. But the Father said unto his servants bring forth the best robe and put it on him and put a ring on his hand and shooes on his feet Ver. 23. And bring hither the fatted Calf and kill and let us eat and be merry Here the sins of the Prodigal are pardoned and his father receives him with such expressions of love and bounty and familiarity as if he had never sinned against him Hence it is that you read of such sweet kind tender loving comforting expressions of God towards those whose sins he hath pardoned Jer. 31. 16. Refrain thy voice from weeping and thine eyes from tears Ver. 20. Is Ephraim my dear son is he a pleasant child Matth. 9. 2. Son Be of good chear thy sins are forgiven thee Thus you see what forgiveness of sins is which God promiseth unto his people Some scruples arising from this description removed in Covenant and before I proceed any further I judge it convenient to remove some scruples which may arise upon this description of the forgiveness of sins now delivered unto you Four Quaeries 1. If our sins be thus removed covered blotted out and made to pass away in forgiveness of them whether then that assertion be not true God sees not sin in the justified 2. If God upon the forgiveness of sins be not longer displeased and will proceed against them no more how is it that we read of his anger and displeasure with his people and sharp correcting of them 3. If sins be thus blotted out and the parties forgiven be received into special love and favour with God whether then have pardoned persons any reason to mourn for their sins and repent of them 4. Whether persons justified may charge sin on themselves Whether God sees no sin in justified persons Quest 1. Whether the removing and covering and blotting out of sins in forgiveness doth not strongly hold out that assertion that God sees no sin at all in persons justified Answered Sin doth remain in them Proved Sol. For answer unto this Quaery I shall lay down these conclusions viz. First That sin doth remain even in justified and forgiven persons and four things do infallibly demonstrate it so to be 1. By Scripture 1 Joh. 1. 8. If we say that we have no sin we deceive our selves and the truth is not in us 1 Kings 8. 46. There is no man that sinneth not Eccles 7. 20. There is not a just man
inherently and subjectively in us as it is in Christ then indeed no sin were to be seen in us But that Righteousness is ours only Relatively and not formally it is imputed only to us and notwithstanding that imputation there is sin in us Secondly It is one thing to be considered in our selves and another as cloathed with Christs Righteousnesse In the former respect our sins appear and in the latter respect they are covered How Gods displeasure and anger against his people is consistent with his discharging of their sins Quest 2. How can it be affirmed that by forgivenesse of sins any person is discharged and freed so that God remains no more offended and displeased and will not proceed against him seeing that we read of his displeasure and anger and proceedings against his people for sinning against him Answered Sol. For answer unto this I shall briefly shew you three things 1. That God is displeased with the sins of his own people 2. That his anger for their sinnings hath broken out very sharply upon them 3. Notwithstanding all this they have a singular discharge from special wrath and Gods judicial proceeding against them which is all that is required in forgivenesse of their sins First God is displeased with the sins of his own people See this in David 2 Sam. God is displeased with the sins of his own people 11. 27. But the thing that David had done displeased the Lord. In Solomon 1 King 11. 9. The Lord was angry with Solomon because his heart was turned away from the Lord God of Israel who had appeared unto him twice Ver. 10. And had commanded him concerning this thing that he should not go after other gods but he kept not that which the Lord commanded In Jehoshapbat 2 Chron. 19. 2. Shouldest thou help the ungodly and love them that hate the Lord therefore is wrath upon thee from the Lord. Secondly His anger hath broken out very sharply upon them because of their sinnings His anger hath been sharp against them because of their sins Deut. 3. 25. O Lord God said Moses I pray thee let me go over and see the good land that is beyond Jordan c. Ver. 26. But the Lord was wroth with me for your sakes and would not hear me c. 2 Sam. 12. 9. Wherefore hast thou despised the Covenant of the Lord to do evil in his sight Thou hast killed Vriah the Hittite with the sword and hast taken his wife to be thy wife c. Ver. 10. Now therefore the sword shall never depart from thy house Ver. 11. I will raise up evil against thee out of thine own house c. 1 Sam. 2. 22. For Elies remisness towards his wicked children how heavy was the hand of God upon him in his sons and family 1 Pet 4. 17. Judgement must begin at the house of God 1 Cor. 11. 30. For this cause many are weak and sickly among you and many sleep Nay his anger hath gone higher than external losses it hath come upon them also in a Spiritual way which is of all other the most heavy and that both Privatively in taking away the sense of his favour and joy of his spirit and Positively in breaking of his bones as you read in David Psal 51. Thirdly But notwithstanding all this Gods judicial wrath or dspleasure is removed Gods judicial wrath is removed All hostile anger ceaseth upon Remission of sins no displeasure of God as hating remaines and no fruit of displeasure which is a part of the curse either doth or shall befall them Christ hath removed that although a Pathetical anger be on them yet no Judicial anger is towards them Though corrections befall them yet destruction shall not though sharp affliction yet no malediction and under all their corrections which still God sanctifies unto them for their good Isa 27. 9. by this shall the iniquity of Jacob be purged and this is all the fruit to take away his sin And which is a testimony of his Fatherly love they still remain sons of mercy and heirs of glory Psal 89. 31. If his children break my Statutes and keep not my Commands Ver. 32. then I will visit their transgressions with the rod and their iniquities with stripes Ver. 33. Nevertheless my loving-kindnesse will I not utterly take from him nor suffer my faithfulnesse to faile Whether there be any reason to repent of our sins that are forgiven Quest 3. If God doth graciously forgive our sins whether now there be any reason for us to repent of them Answered Nothing that we do can untye the bond of sin Sol. This is I confesse an excellent Quere how our duty to repent doth consist with Gods free grace in forgiving concerning which give me favour to say a few things First Nothing that we do no mourning for sin no repenting for sin doth or can untie the bond of sin release and acquit and discharge or absolve from guilt Although God doth not discharge us from repenting yet our repenting doth not discharge us from our guilt and condemnation that is the work of Gods grace in Christ if any presse repentance upon that ground as if forgiveness of sin were the natural effect of repentance that had a merit to deliver us from condemnation he erres exceedingly because 1. Forgivenesse of sinnes is an act only of God repealing the sentence of condemnation against us it is only the Creditors act to discharge the debt 2. There is not any sufficient causality in our work of repentance for such an effect as forgiveness of sin For 1. Our repentance is imperfect and stands in need of the blood of Christ Bonum meum neque pure bonum est neque meum est 2. Suppose it were perfect yet that could not take away the guilt of sin committed because sin is an infinite offence and dishonour to God and our repentance can never bear that proportion in satisfying which sin hath in offending It must be clearly acknowledged that to set up repentance as a cause meriting forgivenesse of sins cannot consist with Gods free forgivenesse of them Secondly Although forgivenesse of sin be not the effect of mans repentance Yet repentance is required to the obtaining of forgiveness for then we should forgive our selves Yet repentance is required to the obtaining of forgivenesse Isa 55. 7. Let the wicked forsake his way c. and let him return unto the Lord and he will have mercy upon him and unto our God for he will abundantly pardon Ezek. 18. 21. If the wicked will turn from all his sins that he hath committed c. ver 22. all his transgressions which he hath committed shall not be mentioned unto him Luke 24. 47. That repentance and remission of sins should be purchased in his Name Acts 3. 19. Repent ye and be converted that your sins may be blotted out Thirdly Although repentance be not a cause of forgivenesse yet it is the means Though
Thirdly Because it is a mercy which doth exceedingly concern afflicted and It is a mercy doth exceedingly concern afflicted consciences distressed souls Beloved remember three things 1. All the men in the world do need forgiveness of sins for who is he that liveth and sinneth not and what sinner is there who needs not to have his sins forgiven 2. All the people of God do see the need and worth of it how earnest have they been to attain to it David in Psal 51. prays ten times for it so the Church Remember not iniquity Isa 64. 9. Take away iniquity Hos 14. 2. 3. Afflicted and distressed souls they infinitely prize it and thirst for it and their soul will sink and fail without it Take me any soul whatsoever as soon as ever it comes to be a wounded and distressed soul presently it cries out what shall I do what will become of me without Christ and without forgiveness of sins if God forgives not these sins I am a lost man O that I might have mercy when shall I find mercy May I look for mercy is there any hope of mercy I tell you Sirs the wounded sinner apprehends wrath and condemnation and feels sin with such a weight and terror in conscience that if some hope of mercy did not presently appear Isa 57. 16. the spirit would fail before him it would be consumed with despair therefore no marvail that God is pleased in the first place to hold out this golden Scepter of forgiveness of sins whereby to relieve all broken-hearted sinners SECT V. Vse 1 IS forgiveness of sins one of the mercies first in promise by God unto all his people in Covenant O how dreadful then is the condition of such who refuse to How dreadful is the condition of such as refuse to be in Covenant with God be in Covenant with God! The doctrine of forgiveness of sins is not so comfortable unto the people of God but it is as dreadful to all those who refuse to be the people of God For the managing of this Use I will lay down these three conclusions 1. Some there are who do refuse God to be their God in Covenant and do refuse to be a people in Covenant with him 2. All these are an unforgiven people their sins neither are forgiven nor shall they ever be forgiven unto them 3. Because their sins are unforgiven therefore they are in a most miserable and dreadful condition First There are some who do refuse God to be their God in Covenant and do refuse Some refuse to be in Covenant with God to be his people in Covenant Job 21. 14 They say unto God Depart from us for we desire not the knowledge of thy ways Ver. 15. What is the Almighty that we should serve him and what profit should we have if we pray unto him Prov. 1. 24. Because I have called and ye refused I have stretched out my hands and no man regarded Ver. 29. For that they hated knowledge and did not choose the fear of the Lord. Ver. 30. They would none of my counsel they despised all my reproof c. But more particularly there are four sorts of men who refuse God to be their God in Covenant and to be his people 1. Such as refuse the authority of God to rule and guide them by his Will and Laws Such as refuse to be guided by his Laws When God is a God in Covenant there he is acknowledged as Lord and Law-giver the Lord is our Judge the Lord is our Law-giver the Lord is our King Isa 33. 22. nay he will be so acknowledged or else he will not be a God in Covenant with us see Lev. 26. 14. If ye will not hearken unto me and will not do all these Commandments and ver 15. If ye shall dispute my Statutes and if your soul abhor my judgments then ver 17. I will set my face against you c. Psal 81. 11. But my people would not hearken to my voice and Israel would none of me Ver. 12. So I gave them up unto their own hearts lusts and they walked in their own counsels If any man hath a nature which is at enmity with God and will not be subject unto his Will and Law how can there be a Covenant between them and God for in forming up of a Covenant there must be an agreement between the parties but if we set up our wills against Gods will that we will do not what comes from his mouth but what comes from our own hearts not what he commands but what our own proud lusts do like assuredly God neither is nor will be in Covenant with such a people for hereby he should lose the glory of being a Lord and we should not submit to his righteous will but he should subject himself unto our ungodly lusts 2. Such as maintain a contrariety and incompliance with the glorious nature of God Such as maintain a contrariety to the glorious nature of God This is the glory of the Divine nature that it is holy Holy holy holy Lord God Almighty Rev. 4. 8. and this is that about which God insists with all persons whatsoever whom he will own for his people in Covenant Ye shall be holy for I am holy Lev. 11. 44. For there must be a similitude 'twixt God and the people of God and as he declares his choice love to them so must they be a choice generation and an holy Nation to shew forth his praises therefore such persons as are not only unholy in a privative way but also hate holiness and cannot endure to be made holy in a positive adherency of holiness God neither is nor ever will be a God in Covenant with them nor can they be a people in Covenant with God for what communion can there be 'twixt light and darkness and what Covenant can there be made 'twixt the holy God who hates all unholiness and ungodly persons who do likewise hate and abhor all holiness 3. Such as refuse to let go their sins and will hold fast their iniquities who will spare Such as refuse to let go their sins them and not forsake them as Zophar speaks Job 20. 30. who refuse to return as the Prophet speaks Jer. 8. 5. God is no God in Covenant with these neither are they nor can they be a people in Covenant with him Psal 50. 16. Unto the wicked God saith What hast thou to do to declare my Statutes or that thou shouldst take my Covenant in thy mouth seeing thou hatest instruction and castest my word behind thee Josh 24. 23. Now therefore put away the strange gods which are among you and incline your heart to the Lord God of Israel Ver. 25. So Joshua made a Covenant with the people that day If a mans heart be set on his sins I will love them I will serve them I will not forsake them it cannot be that there should be a Covenant made up 'twixt God
sinner who hath no part in Christ no hope nor plea by him Fourthly The unforgiven sinner is obnoxious to the severe Authority of an He is obnoxious to an awaking guilty conscience awakning guilty conscience and unto all the powerful workings of it Indeed whiles the conscience remains stupid and seared although sins be unforgiven there is a quietnesse in the soule like a sick man asleep Simile But when God irresistably awakes conscience by effectual light and gives it a charge to act its office of accusing and condemning O Lord in what a case will the unpardoned sinner now be now the man must see all his sins and now he must see them in all their offence and provocations and deserts and now he must see them all as unforgiven and himself therefore obnoxious to death and wrath and curse and hell and conscience sets on all these with a strong conviction and with such piercing woundings and with such continual terror and horror that the unpardoned sinner is at his wits end A wounded Conscience or Spirit who can bear Prov. 18. 14. He is like Pashor-Magor-Missabib a terror round abount unto himself the guilt of his unpardoned sins works on his soul and on his body his soul hath them now before it and the thoughts of his soul are perplexed and astonished what shall I do and what will become of me And his afflictions are breaking with fears and with despaires his eyes are rolling his feet and joynts shaking and his body trembling he knows not what to do with himself nor how to fly from himself Conscience still cries and still pursues and still wounds and still gnaws and still flames and burnt and still condemns him thou hast destroyed thy self thou art lost for ever God is thy Judge thy sins are unforgiven and thy portion is damnation the poor wretch of times cries out O Conscience be quiet spare me a little give me a little space a minute an hours rest I can allow thee no Interim saith Conscience how can I thy sins are not forgiven and God hath given me a charge against thee and therefore how can I be quiet or how can I speak to him unto whom God saith there is no peace but wrath Isa 57. 21. Fifthly The unforgiven sinner must meet with death and death must meet with He must meet with death as a king of terrors him as a king of fears and as armed against him with the guilt of his sins the sting of death is sin saith the Apostle 1 Cor. 15. 56. death is no great matter but the sting of death that is terrible that is like the sting of a Serpent or of the Scorpion piercing poysoning enraging and killing Luther professeth that there were three things which he durst not think of without Christ viz. 1. Of his sinnes 2. Of death 3. Of the day of judgement why what is death to an unpardoned sinner I will tell you what it is 1. It is a full period to all comforts and delights the unpardoned sinner shall never taste of delight more to all Eternity when a justified person dyes he shall never see any sorrow more and when an unpardoned sinner dyes he shall never see delight in any kind more 2. A full period to all Reprieves and Bayles the sinner during life may be Reprieved from many an Execution of wrath and judgement but when he dies there is no longer reprieving he must now appear in person before the righteous God answer for himself and give up his account and to receive according to what he hath done Now how dreadful will this be to the unpardoned sinner on whose soul and conscience the guilt of all his sins is engraven O saith he I cannot live and I must die I have not a day longer nor an hour longer and then must I appear before Gods Judgement seat and what will become of one who never repented who never believed who never had part in Christ who never had his sins forgiven to him Sixthly the unpardoned sinner must receive that just and irreversible sentence of He must receive the irreversible sentence of condemnation condemnation from God Beloved there is a twofold sentence which God will pronounce at the last day 1. One is of comfort and absolution Come ye blessed inherit the kingdom prepared for you Matth 25. 34. 2. The other is of terror and condemnation Go ye cursed into everlasting fire prepared for the Divel and his Angels and both these sentences are already notified unto us in this life He that believes shall be saved and he that believes not shall be damned Mar. 16. 16. How dreadful this sentence of condemnation will be I pray God that none of us may find but certainly all unpardoned sinners shall find it God will pronounce it against them how can it be otherwise if sinners be not pardoned if sinners be not pardoned then the sinner is not absolved and if he be not absolved he must be condemned Object But God may forgive him in that day Sol. No no that day is not a day of forgiving though it be a day of publication who hath been forgiven c. Seventhly Upon this sentence immediately follows execution God condemns And execution immediately follows To all eternity these sins and they shall be condemned he adjudgeth them to hell to be tormented with the Divel and his Angels and thither they go to suffer that wrath which their sins have deserved Eighthly And this poenal endurance of wrath it must continue to all eternity As long as God is God so long must the wrath of God abide on them the worm never dies and the fire of hell never goes out And if these things be so then by the way learn four things 1. Come off speedily from your sins by true repentance 2. Slight the Gospel as you have done no more stand no longer against the offers of Jesus Christ 3. By all means yield your selves to be the people of God 4. Whatsoever you make sure of make sure of Christ and of the forgiveness of your sins and the salvation of your souls SECT VI. Vse 2. DOth God promise forgiveness of sins unto his people Is it one of the first mercies by him promised unto them Then let us every one be exhorted to get a capacity of the forgiveness of our sins Get a capacity of forgiveness Beloved it is true that God can and doth forgive sins and will do so but yet he will do this in that way and in that order which he hath prescribed in his own Word we may not say Why I am a sinner and therefore God will forgive me as if one should say I am a debtor therefore the Creditor will release me and I am an offender and therefore the Judge will absolve me Nor may we say absolutely God is a merciful God and therefore he will forgive me for as God is a merciful God and may therefore forgive so he is a
righteous God and therefore he may condemn Nor may we say that God promiseth forgiveness of sins therefore our sins are forgiven for as God promiseth mercy he contracts that promise of mercy unto his own people and as God saith he will mercifully pardon so he saith likewise that he will not be merciful to any wicked transgressor Psal 59 5. And he will not spare the audacious sinner who promiseth peace unto himself though he adds drunkenness to thirst Deut. 29. 19 20. Now because this Use is of the greatest consequence and necessity for us who stand in need of this vital and soveraign mercy the forgiveness of sins therefore I will discourse of three positionâ— concerning it 1. Some sinners do erroneously make and take some things for a certain capacity of forgivenesse of their sins which absolutely is not so 2. Some sinners do certainly put themselves out of a capacity of forgiveness 3. Some sinners are in a right capacity of Gods promise of the forgiveness of their sins Some plead for a capacity of pardon upon false grounds As Gods mercifulness First Some sinners do erroneously take these things for certain grounds that they are in the list and compasse of forgiveness of sins which absolutely considered cannot be so e. g. First God is of a very merciful nature ready to forgive and his mercy is over all his works and he will not destroy his creatures he did not make us to damn us therefore my sins shall be forgiven Answered Sol. This cannot be a sure ground to build on that we are within the compass or capacity of forgiveness of sins because 1. By this Reason the Divels also may conclude the forgiveness of their sins for God is of a merciful nature and ready to forgive and his mercy is over all his works 2. By this ground no sinner should be damned but every sinner should be saved For if every man hath his sins pardoned then no man shall be damned to have sins pardoned is to be discharged from condemnation but if this were a strong and sufficient inference Sins are pardoned because God is of a merciful nature then every sinner should have his sins pardoned 3. Though mercifulnesse be natural to God yet the dispensation or collation of mercy is voluntary and Arbitrary forgiving acts of mercy do not flow from God in that way as effects do flow from natural Agents in a way of necessity as the Sun necessarily gives out light and fire necessarily breaths out heat But as effects flow from voluntary and free Agents Rom. 9. 15 I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion So then it will not follow Your sins are forgiven because Gods Nature is mercifull for forgiving mercy is not a necessary effect of that Nature but a voluntary effect thereof 4. Besides Justice is as natural to God as mercifulnesse is he is Essentially as just as he is merciful and he doth intend the gloryfying of his Justice upon sinners as ceâ—tainly as he doth the glorifying of his mercifulnesse Rom. 9. 22. What if God willing to show his wrath and to make his power known endured with much long â—uffering the vessels of wrath fitted to destruction Ver. 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory Here you plainly see a will and purpose in God to set up the glory of his Justice in the destruction of the vessels of wrath as well as the glory of his mercifulness in the salvation of the vessels of mercy Exod. 34. Keeping mercy for thousands forgiving iniquity transgressions and sins and that will by no means clear the guiliy Here also you find that mercifulness is so attributed to God as that justice likewise is preserved in him though his merciful nature in forgiving doth extend to thousands yet it doth not extend to all For he likewise professeth that he will by no means clear the guilty Mercy hath a double consideration First as in the nature of God Secondly As in the promise of God which sheweth whom he will forgive and therefore 5. It would be your wisdom not absolutely to sit down with this notion that God is merciful but respectively to search out unto what sorts of persons he doth promise himself to be a merciful God in forgiving their sins For in his promises you may as certainly discern the will and extent of his mercy as in his threatnings you may espy the purpose and intent of his wrath and if you did so you should presently find that forgiving mercy is promised and intended only for believing and repenting sinners Prov. 28. 13. Isa 55. 7. Acts 3. 19. Acts 10. 43. Object And whereas it is objected that Psal 145. 9. the Lord is good to all and his tender mercies are over all his works Sol. This place is not for your purpose for 1. When he saith that the Lord is good to all this is spoken only as to his general Providence whereby he doth good to all sorts of creatures man and beast in their sustentation and preservation 2. When he saith that his tender mercies are over all his works if you take all his works for the whole Creation and his tender mercies for forgiveness of sins unto which forgiveness is ascribed Psal 51. 1. then it cannot with any sense he affirmed that forgiveness of sins extends to the whole Creation for this were to make beasts and trees and the elements and heavens to be sinners but when he saith that his tender mercies are over all his works either this is spoken in an absolute sense that all his works do taste of his kindness bounty and pity or in a comparative sense that of all the works of God his mercies are the highest and chiefest they are above or over all of them none like to them Object But God did not make us to damn us Sol. No nor yet to sin against him but to serve him Secondly A second ground upon which some do conclude that they are within the compass and capacity of the promise of forgiveness of sins is this that God is a gracious God forgiving sins freely so indeed doth that word signifie Colos 2 13. Gods graciousness Having forgiven you all trespasses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely forgiven and Luke 7. 42. He freely forgiveth them both Hence they conclude that God stands upon nothing requires nothing but without any more ado will forgive the sins of men as it were of course Answered Sol. And yet by your favour God in his Word doth say Acts 3. 19. Repent and be converted that your sins may be blotted out Gal. 2. 16. We have believed in Jesus Christ that we might be justified by the faith of Christ But consider First The graciousness of God in forgiving of sins stands in opposition not to the means which God hath prescribed to enjoy forgiveness
but unto our merits and deserts of forgiveness God forgives sins freely and graciously i. e. without any merit or desert of ours Isa 43. 25. I even I am be that blotteth out thy transgressions for mine name sake but God doth not forgive sins freely i. e. without our repenting and believing for these he doth require of us that we may receive the forgiveness of our sins Secondly When God is said to forgive sins freely the meaning is not that he forgives every sinner in the world freeness notes the means not the extent of forgiveness with such a free unlimited largeness he doth not forgive but the meaning is that all those sinners who are forgiven they are freely forgiven God doth not put them upon any personal satisfactions nor doth he agree with them for any work of theirs as a cause or desert of the forgiveness of their sins Jer. 3. 12. Return thou back-sliding Israel saith the Lord and I will not cause mine anger to fall upon thee for I am merciful saith the Lord. Ver 13. Only acknowledge thine iniquity that thou hast transgressed against the Lord thy God c. Therefore take heed that you deceive not your selves with a confidence that your sins are forgiven because God is gracious and forgives freely for God is gracious to whom he will be gracious and they whom he graciously forgives are only the people of his Covenant even believers and penitents The death of Christ for all Thirdly A third false ground upon which some do absolutely conclude the forgiveness of their sins is the death of Christ that he shed his blood for the remission of sins and that he dyed as to that purpose for all and every one therefore their sins amongst the rest are unquestionably forgiven Answered Sol. That Jesus Christ did shed his blood for the remission of sins is most true he himself hath delivered it Matth. 26. 28. This is my blood which is shed for the remission of sins but that his blood did procure an actual remission of sins for every sinner in the world this is most false for Christ himself hath said Mark 16. 16. He that believes shall be saved and he that believes not shall be damned Joh. 10. 15. I lay down my life for the sheep Joh. 8. 24. If ye believe not that I am he ye shall dye in your sins and the Angel to Mary Mat. 1. 21. Thou shalt call his Name Jesus for he shall save his people from their sins But for your help and direction in this point take my mind in these three conclusions 1. That there was a necessity for Christ to shed his blood that so our sins might be forgiven Hebr. 9. 22. Without shedding of blood there is no remission 2. His death did purchase the forgiveness of sins Ephes 1. 7. In whom we have redemption through his blood the forgiveness of sins 3. This remission purchased though illimited as to the sins forgiven yet it is limited as to the persons forgiven 1. By the Decree of God to the Elect. 2. By the Covenant 3. And by the intention of Christ 4. And by the Gospel to whosoever believes that the shedding of his blood for the remission of sins did so illimitedly procure the same That every sinner in the world enjoys the fruit thereof whether he believes or not or whether he repents or not as I know no man living of so wicked an opinion so the Scripture delivers no such matter but the quite contrary Luke 24. 47. That repentance and remission of sins should be preached in his Name among all Nations Acts 10. 43. To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sins Acts 13. 38. Through this man is preached unto you the forgiveness of sins Ver. 39. Then Peter said Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins Rom. 3. 25. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past It is true that remission of sins hath foundation in the blood of Christ as in a meritorious cause but our enjoyment of that merited and purchased remission takes in faith and repentance for neither God nor Christ ever intended nor promised the application thereof unto any but such as believe and repent therefore do not venture absolutely upon this that Christ dyed for the remission of sins therefore your sins are forgiven for as God did ordain the death of Christ as the meritorious cause of forgiveness of sins so did he ordain that all who have the benefit thereof should repent and believe Fourthly A fourth false ground from which some do absolutely conclude that their sins are forgiven is this their sins are but small and little sins which The smalness of sin God marks and regards not and will never take notice of but will pass them by indeed if they were guilty of great transgressions then they had reason to doubt whether they were within the compass of forgiveness promised but alas their sins are small c. Answered Sol. For answer unto this deceit remember these four particulars 1. No sin is simply little or small 2. Those sins are not little or small which people do ordinarily count so 3. God hath severely expressed himself against persons for those sins which we look on as small sins 4. This very conceit that sins are little and are past by in course may lose a man the forgiveness of his sins First No sin is simply or absolutely little or small though comparatively when we set on sin by another we find them to be of different magnitude some to be great abominations and others to be lesser transgressions yet absolutely no sin is little but as there is a greatness in the least mercy so there is a greatness in the least sin for every sin whatsoever is a transgression of the royal Law and it is committed against a great God sin is to be considered as to the object as well as to the act how were ye not afraid to speak against my servant Moses Every sin doth expose to a great curse even the curse of the Law Cursed is every one who continues not in every thing that is written to do it Is that a small offence which may cost a man his life nay it cannot be taken off but by the death and blood of Christ there is an infinite offence and merit in any sin you read in the Mosaical Law that the blood of the beast was to be shed for the expiation of sins of ignorance and inadvertency which did signifie the shedding of the blood of Christ for the expiation of the least sins and surely that offence may not be reputed little or small which cannot be put away but by the death of the Son of God Secondly Those sins are not little or small which people
ordinarily do count so people do look on it as a very small offence 1. To omit praying and reading in their Families but God threatens to poure out his wrath upon the Families that call not upon his Name Jer. 10. 25. Though this be spoken of the Heathens yet it is much more true of Christians 2. To pass by Christ offered unto them but the Scripture saith He that believes not shall be damned and that he shall not see life but the wrath of God abideth on him Mark 16. 16. 3. To despise the Ministers of Christ but Christ saith He that despiseth you despiseth me Luk. 10. 16. 4. To come unworthily to the Lords Table but the Scripture saith He that eats and drinks unworthily doth eat and drink damnation to himself 1 Cor. 11. 5. To be proud and speak lies but the Scripture saith that a proud look and lying tongue are an abomination to the Lord Prov. 6. 16 17. 6. To speak idly and vainly but Jesus Christ saith Matth. 12. 36. That every idle word that men shall speak they shall give an account thereof in the day of judgement for by thy words thou shalt be justified and by thy words thou shalt be condemned 7. To wound the name of others behind their backs whisperingly and cunningly and privately but the Scripture saith Deut. 27. 24. Cursed be he that smiteth his neighbour secretly 8. To give way to wicked thoughts and sins of heart but the Scripture shews that these are no small sins Acts 8. 22. Pray God if perhaps the thoughts of thine heart may be forgiven thee 9. To make mention of the Name of God vainly and rashly and irreverently on any occasion in ordinary discourse O God! O Lord but the Scripture doth not look on this as a small sin Exod. 20. 7. Thou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him guiltless that takes his Name in vain 10. To profane the Sabbath by buying and selling but God threatens to send a fire for this Jer. 17. 27. Thirdly God hath expressed himself very severely against persons for those sins which we perhaps look upon as small Adam eating of the forbidden fruit it lost him Paradise and brought an exceeding misery on mankind Vzzah did but put out his hand to stay the Ark and he dyed for it on the place Vzziah would be medling with the Priests office and he was immediately struck with a leprofie to the day of his death 2 Chron. 26. 19 21. Korah Dathan and Abiram misliked the authority of Moses and Aaron and the earth opened her mouth and swallowed them up Ananias and Sapphira for a lye are struck dead Fourthly This very conceit that sins are so little and small that God will pass them by in course may lose a man the forgiveness of sin for it is a means 1. Of carnal security 2. Of impenitency 3. Of neglect of Jesus Christ 4. To implore God by prayer for the forgiveness of sins like the proud Pharisee who sought not for mercy and missed of mercy because he took no notice of his sins at all the greatest sin is pardoned upon repentance the least sin will damn without repentance Secondly I now come to the second position which is this That some do put Some put themselves out of a capacity of forgiveness themselves out of a capacity of the forgiveness of their sins and there are eight sorts of these persons 1. They who sin the sin against the Holy Ghost 2. They who will not repent and forsake their sins 3. They who delay and defer Repentance 4. They who do repent feignedly and hypocritically 5. They who do not believe on Christ and refuse to be his 6. They who do absolutely despair 7. They who do rest on their own works as reasons and causes of the forgiveness of their sins 8. They who are unmerciful and unplacable and will not forgive others who trespass against them They who sin the sin against the Holy Ghost First They do put themselves out of a capacity of forgiveness of their sins who do sin the sin against the Holy Ghost Matth. 12. 31. All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men Ver. 32. And whosoever speaketh a word against the Son of man it shall be forgiven him but whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this world nor in the world to come Here you find it expresly and peremptorily delivered from the mouth of Jesus Christ himself that the sin against the Holy Ghost shall never be forgiven Quest But will some of you say What is this sin against the Holy Ghost What that sin is which never shall be forgiven Sol. It is a wilful and malicious and reproachful opposition of the Gospel attended with a total and final Apostacy from it after and against the clear convictions of the Holy Ghost First It is an opposition of the Gospel the Gospel must be preached and the Gospel must be opposed by such as hear it else it is not the sin against the Holy Ghost they therefore who are charged with this sin are said to hate the light Joh. 3. 20. and to hate Christ and to hate the truth Joh. 15. 25. and to be disobedient unto the Gospel and to be a gain-saying people Rom. 10. 21. and to reject the Corner stone Acts 4. 11. and to refuse to hear Acts 13. 46. and to put the Word from them who resist the truth and contradict it 2 Tim. 3. 8. as you may read of the Pharisees and other of the Jews Secondly It is a peculiar kind of opposition not of ignorance not of inadvertency not of passion but 1. A wilful opposition therefore they who commit this sin are said to sin wilfully Hebr. 10. 26. If we sin wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sin A man sins wilfully when the reason of his sinning rests solely in the perverseness of his will though his judgement be disarmed of all Apology and his conscience be convinced yet he will sin and oppose the Gospel because he will do so 2. A malicious opposition it ariseth from a bitter hatred against Christ and rage against the truth therefore they who sin this sin are said to offer or do despite unto the Spirit of grace Hebr. 10 29. as if they did sin on purpose to vex and affront the Spirit of God 3. A reproachful opposition hence it is affirmed of these sinners that they speak evil of the ways of Christ and blaspheme his Word The Jews were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Acts 13. 45. that they mock at Jesus Christ Matth. 27. 41. The chief Priests mocking him with the Scribes and Elders c. Ver. 29. When they had
either the power or else the purpose of Gods mercy but this dark and sad conceit falls off again from the soul upon conference upon better information upon prayer upon hearing the Word and upon clear consideration of the Covenant of grace and the terms of it and of the riches of Redemption by Christ this kind of despair doth not prejudice you in the capacity of forgiving mercy but then there is a setled and permanent despair which is total and final wherein the soul is swallowed up and for ever lies under water and never riseth more with any hope of possible mercy conceiving of the guilt of sin so superlatively that neither the merits of the blood of Christ nor the riches of mercy in God can or will reach to the forgiveness of it This poor sinner puts himself out of all capacity of forgiveness and that upon a treble account 1. The infinite dishonour which he puts upon Gods throne of grace and mercy he gives reproach and the lye unto God who saith he is rich in mercy and delights in mercy 2. His utter incompliance with Christ and riches of all Gospel invitations promises and assurances 3. The confirming of his heart in impenitency seeing there is no hope of mercy Seventhly they likewise do put themselves out of a capacity of the forgiveness They who rely upon their own righteousnesse as the cause of fornesse of their sins who do rest and rely upon their own righteousness and good works as the cause of forgiveness 'T is true that you must be holy and righteous and do good works and walk in them and abound in them But if you rely on them as the reasons and causes why God will forgive your sins you will certainly lose the forgiveness of them For 1. What is this but to set up a Covenant of Works and to look for life by the Law and Justification by something of our own and what says the Scripture to this Rom. 3. 20. By the deeds of the Law there shall be no flesh justified in thy sight Tit. 3. 5. Not by works of righteousness which we have done but according to his mercy he hath saved us Gal. 3. 10. As many as are of the workâ— of the law are under the curse for it is written cursed is every one c. 2. This is to take away the Crown from Christ and it is to make Christ to die in vain to lose the end of shedding his blood for the remission of sins the Scripture saith Acts 4. 12. There is no salvation in any other for there is no other Name under heaven given among men whereby we must be saved but you will have it in your own name Matth. 26. 28. This is my blood which was shed for the remission of sins 1 Joh. 2. 2. He is the propitiation for our sins Eph. 1. 7. In his blood we have redemption the forgiveness of sins Gal. 5. 4. Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace therefore take heed what you do and how you place your confidences for the remission of your sins you must neither renounce good works nor must you rely on them but only on Christ for pardon else you debar your selves of all benfit by Christ Eighthly Lastly they do put themselves out of a capacity of the forgiveness of their sins who are unmerciful implacable revengeful and will not forgive others They who will not forgive others their offences done against themselves their offences and trespasses or wrongs done against themselves Quest You will say this is strange Doctrine that God will not forgive me if I do not forgive others Sol. 1. Nay it were more strange that thou shouldest expect forgiveness who wilt not forgive thy brother but peruse the Scriptures Matth. 18. 32. O thou wicked servant I forgave thee all that debt ten thousand talents ver 24. because thou desiredst me ver 33. Shouldest not thou also have had compassion on thy fellow servant even as I had pity on thee ver 34. And his Lord was wroth and delivered him to the tormenters till he should pay all that was due unto him v. 35. So likewise shall my heavenly Father do also unto you if you from the heart forgive not every one his brother their trespasses Math. 6. 15. If you forgive not men their trespasses neither will your heavenly father forgive your trespasses 2. Again see the express command for this by Christ in Luke 17. 3. If thy brother trespass against thee rebuke him and if he repent forgive him ver 4. And if he trespass against thee seven times in a day and seven times in a day turn again unto thee saying I repent thou shalt forgive him Thirdly I now proceed unto a third Position and Conclusion viz. That there Who are in a right capacity of pardon Such as do truely repent Four things demonstrate this Scripture exhortations are some who are in a right capacity and may safety lay hold on and own the promise of the forgivenesse of their sins First All who do truely repent of their sins there are four things will demonstrate this unto us 1. Scripture exhortations to repent that so our sins may be forgiven Ezek. 18. 30. Repent and turn your selves from all your transgressions so iniquity shall not be your ruine Acts 2. 38. Repent and be baptized every one of you in the name of Jesus Christ for the remission of your sins Act. 3. 19. Repent and be converted that your sins may be blotted out 2. Expresse promises that our sins shall be forgiven upon our repentance Expresse promises 2 Chro. 7. 14. If my people shall turn from their evil way then will I forgive their sin Prov. 28. 13. Whoso confesseth and forsaketh his sins shall finde mercy Ezek. 18. 21. If the wicked will turn from all his sins which he hath committed and do that which is lawful and right he shall surely live he shall not die ver 22. All his transgressions which he hath committed they shall not be mentioned unto him 3. Assurance of the forgiveness of sins upon repentance though they have been Assurance of the pardon of great sins upon repentance very great and hainous Isa 1. 16. Wash ye make you clean put away the evil of your doings cease to do evil ver 17. learn to do well ver 18. Come now and let us reason together saith the Lord though your sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll 4. Expresse Records and Instances of forgiveness unto such as have repented Express instances 2 Sam. 12. 13. And David said unto Nathan I have sinned against the Lord and Nathan said to David the Lord hath also put away thy sin Jer. 31. 18. I have surely heard Ephraim bemoaning himself and Turn thou me and I shall be turned c. Ver.
19. Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth Ver 20. Is Ephraim my dear son is he a pleasant child for since I spake against him I do remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. Luk. 7. 38. And she stood at his feet behind him weeping and began to wash his feet with tears and did wipe them with the hairs of her head and kissed his feet and anointed them with oyntment Ver. 47. Wherefore I say her sins which were many are forgiven c. v. 15. 18. I will arise and go to my Father and will say to him Father I have sinned against heaven and before thee Ver. 19. and am no more worthy to be called thy son c. Ver. 20. and he arose and came to his Father but when he was yet a great way off his Father saw him and had compassion and ran and fell upon his neck and kissed him Quest But here some may reply It is granted that all who do truely repent are within the compass of the promise of forgiveness of sins and many do think How one may know he doth truely repent that they do truely repent of their sins but how may one know that he doth truely repent that so he may safely conclude the forgiveness of his sins Sol. I thank you for the propounding of this doubt for the clear resolution whereof I shall thus deliver my self 1. I shall shew unto you the integral part of Repentance i. e. those particular Branches of which true Repentance doth consist and unto all which forgiveness of sins is promised 2. I shall shew unto you the right qualifications of those particular parts of Repentance that so you may know whether you do truely Repent or no. First For the first of these you do know as I suppose that there are three The integral parts of repentance Contrition parts of Repentance viz. 1. Contrition or grief of heart for sins committed which is called sometimes godly sorrow 2 Cor. 7. 10. and sometimes a contrite spirit Isa â—6 2. and a broken and contrite heart Psal 51. 17. and sometimes the afflicting of our soules Levit. 16. 29. and sometimes the humbling of the heart 2 Chron. 7. 14. If my people shall humble themselves c. Lam. 3. 20. My soul hath them still in remembrance and is humbled within me and sometimes a mourning Zach. 12. 10. And they shall mourn as c. and sometimes a weeping Mar. 14. 72. And when he thought thereon he wept First There is no man a penitent sinner but he is a mourning sinner his soul is No man is a penitent sinner but a mourning sinner grieved his heart is displeased and humbled for his sins If the heart be hardned it is impenitent if thy sins which have grieved and troubled God do not trouble and grieve thy soul thou art an impenitent and hardened sinner much more art thou so if thy sins be the matter of thy delight and rejoycing And on the contrary all penitent persons are mourning persons Judg. 2. 4. The children of Israel repented and the people lift up their voice and wept 1 Sam. 7. 6. They repented and drew water and poured it out before the Lord. Psal 6. 6. David repented and watered his Couch with his tears 2 Chro. 32. 26. Hezekiah Repented 2 Chron. 33. 12. and humbled himself for the pride of his heart Manasses as some think repented and he humbled himself greatly before the God of his Fathers Jer. 31. 18 19. Ephraim repented and Ephraim bemoaned himself and smote upon his thigh and is even confounded Luke 7. 38. Mary Magdalen repented and she wept and washed the feet of Christ with tears Luk. 22. 62. Peter repented and he went out and wept bitterly 2 Cor. 7. 9. The Corinthians repented and they were made sorry after a godly manner Secondly Thus you see that all truely penitent persons are broken-hearted Mourning persons for sin are in a capacity of pardon persons and mourning persons for their sins and now ye shall find that all these persons are within the capacity of the promise of forgivenesse of sins Zach. 12. 11. In that day there shall be a great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddo Zach. 13. 1. In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleannesse Jer. 31. 18. I have surely heard Ephraim bemoaning himself c. Ver. 20. I will surely have mercy upon him Mark the place Ephraims heart is troubled for sinning and Gods bowels so are his mercies stiled are troubled for Ephraim Ephraim like a penitent Childe falls a weeping and God like an indulgent Father falls a bemoaning of him I am grieved and troubled and ashamed at my very heart that I have thus sinned against thee saith Ephraim O peace refrain thine eyes from tears saith God to Ephraim I cannot refrain my mercies from thee Lo this is thy pardon for thy sins Psal 51. 17. The sacrifices of God are a broken spirit and why is a broken spirit called sacrifices of God Is it not for the acceptableness of it unto God and is it not because as upon sacrifices sins were put away so upon contrition of heart for sins there comes out the forgiveness of sins Isa 57. 15. I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones And can the contrite heart be revived without forgiveness of sins Matth. 5. 4. Blessed are they that mourn for they shall be comforted Surely this is spoken of spiritual mourning of mourning for sin for can you say of any other mourning besides these that they are blessed and their blessedness lies in this that they shall be comforted and what comfort is that which a mourning sinner looks upon as blessedness why none buâ— that in Isa 40. 1 2. Comfort ye comfort ye my people saith your God speak ye comfortably to Jerusalem and cry unto her that her iniquitie is pardoned Confession of sins 2. The second part of Repentance is confession of sinnes which flows out of a contrite heart I speak not of a formal verbal empty confession we are all sinners God help us c. but of such a confession of sin as ariseth from a true and full sense of sin when the tongue speaks out of the abundance of a troubled spirit ingenuously and humbly acknowledging iniquities and transgressions and judging himself worthy of wrath and unworthy of mercy c. This confession you shall find in Repenting sinners and those persons so confessing under the capacity of the promise of the forgivenesse of their
5. 5. This ye know that no Whoremonger nor unclean person hath any inheritance in the Kingdom of Christ and of God Ver. 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience Zach. 5. 3. This is the curse that goeth forth Every one that stealeth shall be cut off on this side and every one that sweareth shall be cut off on that side Secondly Suppose indeed that thy particular sin comparatively were a small sin yet thy love of that sin and delight in it makes that exceedingly hainous and thy condition very dreadful Is there any thing which God hates but sin and which he hath forbidden but sin and against which he hath revealed his wrath but sin and must this be the only object of thy love and delight this which his soul abhors which so dishonours and provokes and grieves him O what a condition is this to delight in that which dishonours thy God to love that which grieves and provokes God As Saul said to Jonathan Do I not know that thou hast chosen the son of Jesse to thine own confusion 1 Sam. 20. 30. So say I Dost thou not know that thou lovest that which will be thy damnation is there any thing which will damn a man but sin and is there any thing which will more certainly do it than the love of sin and is there any thing more inconsistent with the nature and practice of true Repentance than to set the heart on sin Thirdly Of all sins whatsoever the sins which we have loved and delighted in are to be forsaken if we will approve our selves true penitents and within the hopes of pardoning mercies because 1. Nothing keeps up the power and dominion of sin so as the love of sin doth 2. And nothing continues us in the way and course of sin so much as the love of sin c. 3. Nothing makes us more presumptuous in sinning than the love of sin 4. And nothing makes us more to neglect and slight the warnings and threatnings and calls of God than the love of sin 5. And nothing doth more harden the heart in the way of sin than the love of sin 6. And nothing doth more hinder our hearts to close with Christ than the love of sin 7. Nothing doth more provoke God and render us more obnoxious to the wrath and curse of God Fourthly There is not a clearer evidence of true Repentance than in time to forsake oâ—â— beloved sins and to walk in ways contrary to them I have kept my self from mine iniquity Psal 18. 23. This is the laying of the Axe to the root of the Tree this is indeed a change of the heart and other sins will easily fall off if beloved sins be really renounced But we have been accustomed to such a sin and cannot leave it Object But yet some will reply There are some sins unto which we have been so accustomed that do what we can we cannot leave and forsake them Will not God pardon us unless we come off from them Answered Sol. To this I answer 1. Be the sin what it may be if you see it to be a sin and the way to be sinful it must be forsaken if we will have mercy 2. Of all sins whatsoever the sins of custome are to be repented of custome is no plea but an aggravation for a custome of sinning is a long course and time of sinning a long time of sinning against God although he hath exercised much goodness and long-suffering towards the sinner which should have led him to repentance it is high time for such a sinner to consider and fear and return least the Lord give him up unto a seared conscience and a reprobate mind and never treat with him more but break out into wrath against him 3. Although you cannot forsake any sin by your strength yet you may be enabled to forsake the accustomed sinning by the strength of God to whom you must pray to turn you that you may be turned from sin This work is very difficult but not impossible perhaps impossible to you but yet not impossible unto God who can break the cords and chains a sunder and say to the Captives Go free and to them who have been long dead Live and rise I but I should be undone if I should leave some sins Object It is once more objected But I cannot live I should be undone if I should turn from every sin and should I not sometimes sell on the Sabbath and sometimes lye and forswear and cheat and cozen people my trade should fall and custome be gone and I go a begging This is a strange plea you should be undone unless you commit those sins by which you are undone but Answered Sol. To this let me thus answer 1. There is no man whom God puts in a lawful Calling that hath any reason at all to use any sinful way to uphold and maintain himself why so because God hath abundantly undertaken to provide for him and to bless him whiles he conscientiously walks and labours in his Calling Gen. 17. 1. I am the Almighty God Walk before me and be thou perfect q. d. Trouble not thy self for other things only be thou upright and I who am the Almighty God will take care for thee Psal 37. 3. Trust in the Lord and do good so shalt then dwell in the Land and verily thou shalt be fed Hebr. 13. 5. Let your Conversation be without covetousness and be content with such things as you have for he hath said I will never leave thee nor forsake thee 2. Sinful ways are no ways to live or thrive by but expose to curse and ruine Jer. 17. 11. As the Partridge sitteth on Eggs and hatcheth them not so he that getteth riches and not by right shall leave them in the midst of his days and at his end shall be a fool Micah 6. 10. Are there yet the treasures of wickedness in the house of the wicked And the scant measures which is an abomination Ver. 11. Shall I count them pure with the wicked ballances and with the bag of deceitful weights Ver. 12. The Inhabitants have spoken lyes and their tongue is deceitful in their mouths Ver. 13. Therfore will I make thee sick in smiting thee in making thee desolate because of thy â—â—ns Ver. 14. They shall eat and not be satisfied Ver. 15. Thou shalt sowe but thou shalt not reap thou shalt tread the Olives but thou shalt not anoint thee with oyle 1 Thes 4. 6. That no man go beyond and defraud his brother in any matter for that the Lord is the avenger of all such 3. Suppose thy trading should fall it were much better to be piously poor than to be wickedly rich to have a little estate and a good conscience than a large estate with a guilty conscience to lose the world and to save the soul than to gain the whole world and to
promise of forgivenesse of sins upon the condition of Faith The promise of forgiveness upon condition of Faith Acts 10. 43. Whosoever believeth in him shall receive remission of sins And truely if we do seriously consider the matter we must acknowledge that faith is the only condition of the Covenant of grace wherein God becomes our God and we become his people and by which therefore we become heirs of all the promises of God and consequently of the promise of the forgiveness of sins none are the children of God and heirs of the Promises but by Faith Thirdly It is expresly taken in to the justification of a sinner So taken in that by no other means he can be justified and by this only he must be justified It is expresly taken in to the justification of a sinner Rom. 3. 28. We conclude that a man is justified by Faith without the deeds of the Law Gal. 5. 4. Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace You know that the forgiveness of our sins is only in our justification and that the justification of a sinner is as to him only of grace being justified freely by his grace Rom. 3. 23. And that the sinner is justified by faith and by faith only that so it may be of grace and therefore there is a necessity of faith for the pardon of sins c. Fourthly It is impossible to finde remission of our sins out of Christ forasmuch No remission out of Christ as his blood only was shed for the remission of sins Matth. 26. 28. And in him only we have redemption through his blood the forgivenesse of sins Ephes 1. 7. â—nd him only hath God set forth to be a propitiation and to declare his righteousnesse for the remission of sin Rom. 3. 25. And it is as impossible to enjoy Christ without Faith which is the only grace on our part to receive Christ to joyn us unto Christ and by which Christ doth dwell in us Now if we cannot have the forgiveness of sins but we must first have Christ and we cannot have Christ but by faith there is then a necessity of faith for the remission of sins Fifthly If for want of Faith we shall certainly lose the remission of sins then the presence of faith is necessary for the forgiveness of sins this Consequence For want of Faith we lose the remission of sins cannot be denied by any rational Christian but the want of faith will certainly lose us the forgiveness of sins three places will clear that Mar. 16. 16. He that believeth not shall be damned Joh. 3. 36. He that believes not shall not see life but the wrath of God abides on him Joh. 8. 24. If ye believe not that I am he you shall dye in your sins If for want of faith we dye in our sins shall not see life shall be damned have the wrath of God still abiding on us then for want of faith we do certainly lose the remission of our sins for these are utterly inconsistent with remission but you read that for want of faith we shall dye in our sins c. Ergo there is a necessity of the presence of Faith for the forgiveness of our sins 2. As there is a necessity of the presence of faith so is there a necessity of the use or exercise of Faith for the remission of sins For as in the Covenant of works A necessity of the use and exercise of faith actual obedience was necessary to enjoy the life then promised so in the Covenant of grace actual believing is necessary to enjoy Christ and forgiveness purchased by him and promised in him Now there are two acts of faith especially required in every one who would enjoy the forgiveness of his sins 1. One is an Act of acceptance 2. The other is an Act of reliance on Christ only for that forgivenesse promised First An Act of acceptance his soul must be brought into Christ acknowledge An act of acceptance and consent to receive him and whole Christ with the whole heart If a man think thus I will have my sins forgiven me but I care not for Christ my heart cannot comply with him his Commands are too strick and his wayes are too holy for me I cannot yield to be his upon such terms as he requires Let me tell you plainly and faithfully you shall never have your sins pardoned why because the forgiveness of sins is promised upon this condition if you do believe and receive Christ You may as well say that you will be saved for ever in heaven but you will not believe you will not receive Christ you will not be his No no a Communion in what he hath purchased cannot possibly be without a precedent union with himself all the Benefits and all the Priviledges by Christ are communicable only unto them who are Christs to them there is no condemnation but c. Secondly Besides this Act of acceptance of Christ there must be also an An act of reliance Act of reliance on Christ and on him only for the forgiveness of your sins Put the case you do repent of your sins yea put the case thaâ—â—ou do by faith receive Christ if now you do rely on your Repentance and on your Faith or on any other thing besides Christ for the forgiveness of your sins you will certainly lose the forgiveness of them If you should say God will forgive me for my tears sake for my grief sake for my confession sake for my turning sake for my believing sake but not for Christs sake you will certainly miss of pardoning mercy because all forgiveness of sins unto us is for Christs sake Ephes 4. 32. Forgiving one another as God for Christs sake hath forgiven you 1 Joh. 2. 12. Your sins are forgiven you for his Name sake So then there is a necessity of such an act of faith as to rely only on Christ as the reason of the pardon of your sins i. e. to trust on his Righteousness on his Redemption on his blood only as the All sufficicient and as the effectual reason of your forgiveness c. Secondly The second thing which I would shew unto you is what that Faith is What that faith is that is so necessary which is so necessary for us if that we would enjoy the forgiveness of our sins For as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Repentance we generally grant it for a truth that men must repent iâ— they will have their sins forgiven so as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith it is generally granted that men must believe and if they do truely believe their sins shall be forgiven But the difficulty is what this faith is which intitles us unto and really assures remission of sins And great reason there is to clear this because of the general confidence in men that they have faith and
which receives whole Christ in all his offers if you have not a saith for service on your part as well as for benefit on Christs part if you have not a faith which will conform you to Christ as well as apply Christ to you it is but a counterfeit faith and as it gives you no interest in the person of Christ so it will never intitle and convey unto you any forgiving mercy and salvation by Christ Thus you see what that Faith is which is necessary for the forgiveness of sins Now a word to the third Particular viz. Thirdly That true Faith which intitles to the forgiveness of sins it may True faith may be either weak or strong be either weak or strong Compare believer with believer there is this latitude in true faith therefore you read of great faith in some and of a little faith in others of some whom Christ styles his lambs and others his sheep and John calls some young men others little children and others fathers there are different measures of faith amongst believers 1. Partly from the different impartings of the Spirit who is a free and wise cause and from partly 2. The different means and helps which conduce to the improvement of faith and 3. Partly from the different Age and times of faith some have been long in Christ in others Christ is but newly formed and who can expect that babes newly born should have that strength and sufficiency as men have who are grown to a riper age yea and the same faith is in the same person first but weak and tender but as the bruised reed but as the smoaking flax c. Fourthly Bur then in the last place which shall close up this Discourse Whether it be strong or weak if it be true it intitles to pardon whether the faith be strong or whether it be weak if yet it be the true Gospel faith of which I have spoken it hath a certainty of the forgiveness of sins promised and annexed unto it The Scripture expresly clears this Conclusion Acts 10. 43. Whosoever believes in him shall receive remission of sins Joh. 3. 18. He that believeth in him is not condemned why then he is absolved or pardoned 1 John 2. 12. I write unto you little children because your sins are forgiven you Acts 13. 39. By him all that believe are justified Isa 53. 6. The Lord hath laid on him the iniquity of us all And there are five clear Demonstrations of this Five Demonstrations of it Every believer is in the Covenant First Every believer whether strong or weak is in the Covenant God is their God and they are all of them his people he is their father and they are all of them his children Gal. 3. 26. Ye are all the children of God by faith in Christ Jesus Now every one in Covenant hath the express promise of forgiveness of sins Jer. 31. 34. I will forgive their iniquity and I will remember their sin no more Secondly Every believer is in Christ and Christ is in him Christ dwelleth in And in Christ and Christ in him our hearts by faith Eph. 3. 17. and Gal. 3. 28. speaking of all sorts of believers he saith Ye are all one in Christ Jesus Now the Scripture affirms six things of all who are Christs 1. That they have lâ—â—e 1 Joh. 5 12. He that hath the Son hath life 2. That there is no condemnation to them Rom. 8. 1. 3. That they shall never perish but have everlasting life Joh. 3. 16. 4. That in his blood they have redemption even forgiveness of their sins Eph. 1. 7. 5. That Christ bears their sins 1 Pet. 2. 24. and did put away their sins by the sacrifice of himself Hebr. 9. 26. 6. That Christ is made unto them and that of God righteousness and redemption 1 Cor. 1. 30. Thirdly The promise of forgiveness is made to the believer as a believer They have the promise of forgiveness as believers not as a strong believer for then none but strong believers should be forgiven nor as a weak believer for then none but weak believers should be forgiven but to the believer as a believer and therefore to every believer whether strong or weak Fourthly All believers have the like and equal advantage by vertue of All believers have an equal advantage their union with Christ in all things purchased by Christ which are of a necessary respect to their safety and salvation I say of a necessary respect to these whatsoever is necessary to deliver from hell and whatsoever is necessary to bring to heaven in that doth every believer share alike therefore every believer is sanctified because without holiness no man shall see the Lord and therefore every believer is justified because only they are glorified who are justified and so every believer hath his sins forgiven because pardon of sin is necessary to salvation otherwise he must be damned for his sins and never shall see life Fifthly Shall I adde one Argument more If there were any believer who Else some believers â—ust â—e in the same condition with unbelievers should not have his sins forgiven Then some believers might be in the same condition with unbelievers both unpardoned and both under condemnation but this cannot be for Christ hath plainly differenced the state of the believer and of the unbeliever thus Joh. 3. 18. He that believeth on him is not condemned but he that believeth not is condemned already Ver. 36. He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him And thus you have heard these two Conclusions manifestly cleared from the Word of God viz. That 1. Every truly repenting sinner is within the promise of forgiveness of sins 2. Every truly believing person is also within the same promise of forgiveness of sins And on the contrary you have heard it also cleared 1. That no impenitent person 2. That no unbelieving person hath any promise of the forgiveness of sins What should these truths work on all us who have heard the testimony of God given in so abundantly for them I will tell you what impression they should make upon us First We should all of us fear and tremble lest we should come short of such a mercy which doth so nearly and so eternally concern us as the forgiveness of our sins Secondly Be no more so averse unto the Doctrine and Practice of Repentance and Faith Thirdly We should with all carefulness and seriousness and speediness search our hearts and try our ways whether we have attained the grace and practice of true Repentance and whether true justifying faith be in us yea or no especially considering the general course of men is impenitency and unbelief and our own courses of life have been like that of other men a walking as the Apostle speaks in lasciviousness lusts excess of wine revellings banquettings and
what is it to be justified but to be pardoned 5. And so for Repentance and Faith certainly they have been true if forgiveness of sins have been granted unto you because to none but unto such who do truly repent and who do truly believe is forgiveness of sins promised 6. And lastly If your sins be forgiven you shall be undoubtedly saved Rom. 8. 30. Whom he justified them also he glorified So Acts 26. 18. That they may receive forgiveness of sins and inheritance among them that are sanctified Secondly If your sins be forgiven you then your way is opened and cleared You have access to God with all boldness with all boldness of access and confidence to your God and Father There are three choice Cordials and Encouragements to all who have obtained pardoning mercy 1. They may look upon their God as sitting altogether and always on his Throne of grace and mercy as their loving God as their kind God as their good God as their Father as their Helper as their Saviour O what a sight of God is that sight of him in heaven where there is love and nothing but love peace and nothing but peace joy and nothing but joy favour and nothing but favour blessed communion and nothing but blessed communion Such a kind of sight of God have justified and pardoned persons here on earth they may now look on God as their God as their Father as loving of them delighting in them and rejoycing over them to do them good and what should hinder them to come with a filial confidence to such a God and Father 2. They may look up unto him for any mercy which they do need and which he doth promise unto them Psal 81. 10. Open thy mouth wide and I will fill it Hos 2. 19. I will betroth thee unto me in righteousness and in judgement and in loving-kindness and in mercy Ver. 21. And it shall come to pass in that day I will hear saith the Lord I will hear the heavens and the heavens shall hear the earth Ver. 22. And the earth shall hear the corn and the wine and the oyle and they shall hear Jezreel Beloved there is no partition wall but sin nothing that separates between God and us but sin nothing that hinders good thingâ— from us but sin now if that partition wall be broken down as certainly it is when sin is forgiven there is nothing on your part to hinder you from asking and nothing on Gods part to with-hold him from giving any thing that is good unto you 3. They may look on all their enjoyments as mercies as the fruits of love with marvailous contentment and delight mercies are sure and sweet unto them As every one of the Vessels had that inscription upon it Holiness to the Lord so every receit which the forgiven sinner partakes of hath this superscription on it A token of love from the reconciled God you have the bond and the seal the wine and the sugar the day and the Sun-shine mercies from mercy mercies in mercy this and that and my sins pardoned Thirdly If your sins be forgiven you this will be a great support strength It will be â— great support in all times and occurrences whatsoever In times of outward wants relief upholdment unto you in all occurrences whaâ—soever and in all times whatsoever 1. In times of outward wants and straits as Lactantius said of Lazarus he was sine domo but not sine Domino sine veste but not sine Fide sine cibo but not sine Christo The like may we say of the pardoned person he may be without money but not without mercy he may be without friends but he is not without a Father he may be without outward mercies but he is not without the God of mercies his body may want riches but his soul is not without forgiveness God is his forgiving God and his reconciling God and his blessed God and portion for ever and ever 2. In time of outward troubles when all the world is in combustion and distraction and there is no rest nor peace to be found amongst men why then can the pardoned sinner find rest and peace peace in his God and peace in his In time of outward troubles Christ and peace in his conscience my sins are pardoned it is God that justifies me he is at peace with me and I am so with him and therefore I can rejoyce in tribulation it self 3. In times of losses and trials God hath taken away this friend and that parent this childe and that comfort but he hath not taken away his loving-kindness In times of losses and â—ryals from me 'T is but a cross 't is not a curse 't is but a refining fire 't is not a consuming fire 't is but the rod of Father 't is not the word of a Judge 't is to heal and pacifie 't is not to harden and destroy 't is but the physick of love 't is not the sting of wrath for if sins be pardoned then enjoyments are from love and then losses are from love If God gives that is in mercy if God takes away that also is in mercy O Sirs a loss a cross sits heavily on the heart when the guilt of sin sits strongly on the conscience but if the guilt be taken off there as certainly it is upon the forgiveness of sins then may a man take up the cross and kiss it then may he stoop down and bear it then may he take in a mercy and rejoyce and then can he give back a mercy and bless that God who hath given and now hath taken c. 4. In times of sickness and death when all the world is leaving of us and when we are leaving all the world and the short minute of time is expiring In times of sickness and death and the larger date of eternity is appearing when Physitians say there is no hope and friends are taking their farewel for ever and no earthy thing can be of comfort or relief O then the fiduciary apprehension of a reconciling Christ and of a reconciled God and of all our sins as pardoned why this revives this stays this chears up our spirits this is better than life this is life in death Now let thy servant depart in peace said Simeon for mine eyes have seen thy salvation now let me dye and go to my God and Father it is certain that that man may look on death with joy who can look on Christ and the forgiveness of his sins with faith 5. In times of temptations How many temptations are answered if once our sins are pardoned In times of temptationâ— 1. God will damn thee for thy sins O no he hath pardoned my sins and therefore he will not damn me for them 2. But do not thy sins deserve hell and damnation they do so but God hath forgiven according to the riches of his grace in the blood of Christ 3. But thinkest thou
that God will not one time or another remember thy sins and judge thee for them O no he saith that he will forgive iniquity and remember my sin no more 4. But dost thou not see that he remembers thy sins when his hand lies now so heavy upon thee O no this is no judicial remembrance but a paternal chastisement 5. But certainly God loves thee not nay if he had not loved me freely he would never have justified me freely 6. But thou hast nothing to do with Christ nor ever shalt thou have benefit by Christ Why this is strange that my sins are forgiven me for his Names sake yet that I should have no part in Christ and no benefit by Christ 7. But God is still displeased and angry with thee No for he hath taken away iniquity and therefore his anger is turned away from me 8. But God will not hear any prayer which thou makest nor mayst thou be admitted into any communion with him O but this is false for God himself hath said 2 Chron. 7. 14. If my people shall humble themselves and pray and seek my face and turn from their wicked ways then will I hear from heaven and forgive their sins and will heal their Land Ver. 15. And mine eyes shall be open and mine ears attend unto the prayer that is made in this place 9. But what good will the pardon of thy sins do thee as long as thy sins rule and prevail over thee O but that God who pardoneth iniquity saith also that he will subdue our iniquities Micah 7. 18 19. 10. But I can and will charge thy sins upon thee and condemn thee for them O but what hast thou to do to charge sins when God hath discharged sins and what hast thou to do to condemn me if God hath forgiven me Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect it is God that justifieth Ver. 14. Who is he that condemneth it is Christ that dyed SECT VIII Vse 4 DOth the promise of forgiveness belong unto all that are in Covenant with God The last Use then shall be for Instruction unto all the people of God Instruction Duties of such whose sins are forgiven Bless much whose sins God himself hath forgiven There are five duties which do in a special manner take hold of you First Bless much How should the heart be filled with the praises of so good a God and be enlarged in the blessings of him Psal 103. 1. Bless the Lord O my soul and all that is within me bless his holy Name Ver. 2. Bless the Lord O my soul and forget not all his benefits Ver. 3. Who forgiveth all thine iniquities Beloved 1. Set this mercy in comparison with other mercies and if you finde just cause to bless God for them surely you will finde more cause to bless God for this forgiving mercy You many times bless God for delivering your life from death and have you not more reason to bless God for delivering your souls from hell You many times bless God for delivering your bodies from pains and aches and have you not more reason to bless God for delivering your conscience from wrath and terror You many times bless God for a blessing which is but for a time and but for this life and have you not more reason to bless God for this blessing of forgiveness which reaches to eternity and unto everlasting life You bless God many times for peace with man and have you not more reason to bless God for peace with God Being justified by faith we have peace with God c. Rom. 5. 1. You bless God many times that all is well on earth and no cross befalls you have you not more reason to bless God that all is well at heaven and that no curse shall ever befall you You many times bless God that differences and suits are taken up between you and men so that you shall never be troubled and punished by men and have you not more cause to bless God that all differences are taken off betwixt you and God so that you shall never be questioned nor be damned by him 2. Set the unpardoned sinners condition and your pardoned condition together How cursed a condition that is and how blessed a condition this is and tell me then whether you have not great reason to bless your God When a sinner lives and dies an unpardoned sinner he lives under wrath and dies under wrath he lives an enemy to God he is a Christless person and an hopeless person all his transgressions stand upon Record and in their full power of guilt against his soul and all that curse and punishment which God hath threatned and which all his sins have deserved they shall certainly and perfectly and eternally be inflicted upon him God will question him and convince him and judge him and damn him and none shall ever be able to deliver him or help him he shall be punished with everlasting destruction from the presence of the Lord c. Now all this would have been the portion of your cup had not the Lord in much mercy pardoned your iniquities and your sins for your sins were of the same kind and of the same guilt and of the same desert as the sins of others yet they are condemned and you are pardoned They dye and you live wrath is inflicted on them but mercy is bestowed on you they shall never see Heaven and you shall never see Hell they shall be damned for ever and you shall be saved for ever they have no reason to complain because the righteous God doth punish them only for their sins and you have reason to blesse because the gracious God hath mercifully prdoned your sins for his own sake Secondly Love much Love your God much who hath forgiven you much Love much He frankly forgave them both tell me therefore which of them will love him most Luke 7. 42. 47. There are six Reasons why we should love God 1. Because he is good 2. Because he doth us good 3. Because he loves us 1 Joh. 4. 19. We love him because he loved us 4. Because he sent his Son to be the Propitiation for our sinnes 1 Joh. 4. 10. 5. Because he hath provided and promised a Kingdom to them that love him Jam. 1. 12. 6. Because he hath forgiven us our sinnes and that freely when we deserved it not nay when we deserved the contrary O how should this God be loved by you who alone share in his love in his Christ in his forgiving mercy how should your hearts be endeared unto him be knitted unto him be taken and affected with him The Schoolmen do distinguish of a twofold love Amor gratuitus such a love was Gods love to us in the forgiving of our sins Having forgiven you Col. 2. 13. the word signifies freely or graciously forgiven you all trespasses and Amor debitus such a love we do owe to God who doth
forgive us all love all kindes of true love and all degrees of true love First A love of desire our souls should long after him Psal 73. 25. Secondly A love of delight our souls should take their fill of contentmtent and satisfaction in him Thirdly A love of extasy wondering and admiring at this great love and rich mercy of God towards us Who is a God like unto thee who pardoneth iniquity Mich. 7. 18. But I obtained mercy I said Paul 1 Tim. 1. 13. Fourthly A love of similitude Forgiving one another as God for Christs sake hath forgiven you Ephes 4. 32. shall we be so hardened to others when God is so tender to us Fifthly And a love of zeale in promoting what God loves and doth respect his honour and in removing what God hates and makes for his dishonour Sixthly A love of friendship to have our hearts knit unto him and bound unto him in an everlasting Covenant Thirdly Fear much They shall fear the Lord and his goodness Hos 3. 5. There Fear much is forgivenesse with thee that that thou mayest be feared Psal 130. 4. He will speak peace to his people and to his Saints but let them not turn again to folly Psal 85. 8. No man should have a more tender Conscience than he who hath gained a pacified Conscience None more feare to commit sin than he whose sins God hath remitted though God can multiply pardons yet it is not good nor safe for you to put him to it It is the right and proper improving of forgiveness of sins to watch our hearts and to take heed that we sin no more It argues a profaneness of heart to sin because God is merciful so it argues a most wicked heart to sin after God hath shewen mercy in the forgiving of sins Is forgiveness of sins so cheap and ordinary that you will again venture to sin Did it cost Jesus Christ his precious blood to purchase the forgiveness of sins and wilt thou as it were crucifie him again to procure thee another pardon Did it cost thee so many troubles of heart and confession and supplication to gain forgiveness of former sins and wilt thou break thy bones again that mercy may set them again did God shew unto thee such riches of grace after all the evil thou hadst committed to discharge thee to be reconciled unto thee to quiet and pacifie thy Conscience to passe by all and wilt thou now break the Laws of Love and Bonds of Friendship to sin and provoke a pardoning and a kind God Fourthly Improve much this singular mercy that ye are within the promise Improve much of the forgiveness of your sins Improve this four wayes 1. As to what depends upon it 2. As to what accompanies it 3. As to what may still preserve you in the sweet and comfortable fruition of it 4. As to what you may conclude from it both à parte Ante a parte Post First Improve it as to all the fruits which do depend upon it and flow from it Our justification or remission of sins is a Root which bears very precious fruit Improve it as to all the fruits which depend upon it and a Fountain from which do flow many sweet streams Thence ariseth all the peace in Conscience thence ariseth all the transcendent joy of the heart thence ariseth all the hope of the soul thence ariseth your great confidence in your communion with God Peace in Conscience depends on peace with God which certainly you have when God forgives your sins And therefore beseech the Lord to speak this peace unto you O Lord thou sayest in thy promise unto me thy sins are forgiven now I beseech thee say unto my Conscience Go in peace live in peace peace be unto thee in forgiving thou respectest thy glory and my comfort say unto my Conscience Neither trouble nor be troubled more let me know that I have found grace in thine eyes let grace and peace come from thee Joy of heart this also springs from forgiveness of sins received by Faith A condemned Malefactor hath no cause to joy but the pardoned sinner hath Rom. 5. 11. We joy in God through our Lord Jesus Christ by whom we have received the attonement Psal 51. 8. Make me to hear joy and gladness that the bones which thou hast broken may rejoyce Sin brake his bones his strength his comfort his joyes and the forgiveness of sin the news of that the hearing of that the knowledge of that would be a ground of joy and gladness to him O thou pardoned sinner why dost thou walk so heavily so dejectedly so pensively so unchearfully is not the promise of forgiveness of thy sins clear and open to thee and should not a forgiven sinner rejoyce God rejoyceth when he shews us mercy and should not we rejoyce when we receive mercy Indeed when we seek for pardoning mercy we should seek it with tears but when we have found mercy we should go home with joy Beloved pardoned sinners may rejoyce and should rejoyce In whom after ye believed ye rejoyced with joy unspeakable and full of glory â— Pet. 1. 8. Should not the forgiveness of of sins a passing from death to life from wrath to love from hell to heaven and the enjoying of God as our God and as our Friend and as our Father are not here causes good enough sufficient to â—ejoyce in the Lord Therefore in the times of your sadness chear your hearts and expostulate with your hearts why are you thus cast down and why walk you thus heavily what God your God! what Christ your Christ and all your sins freely forgiven and out of all danger and within all hopes and yet be so heavy c. Secondly Improve the forgivenesse of sins as to what accompanies a forgiven Improve it as to what accompanies a pardoned condition condition Beloved forgiveness of sins never goes alone in promise nor in participation you shall find the great Covenant of gifts linked together in promise and they are joyntly desired by the people of God a false heart is only for pardon do you not find the new heart and the new Spirit and the soft heart and the obedient heart all conjoyned with this promise of forgiveness Ezek. 36. 25 26. O then rest not here saying My sins are pardoned but press the other promises there of sanctification O Lord subdue mine iniquities as well as forgive iniquities thou hast given me mercy O give me grace thou hast broken my fetters O heal my diseases thou hast covered my sins O turn my sinful soul enable me to bring thee glory by holy walking seeing thou hast graciously pardoned the wickedness of my former living Thirdly Improve the forgiveness of your sins as to what may still preserve you in Improve it as to what may still preserves you in the comfortable fruition of it the sweet and comfortable fruition of it Though one cannot lose the forgiveness which God hath
This would most powerfully melt our hearts in filial grief and pure Melting mournings for our sins nothing melts the heart more than the apprehension of mercy Zach. 12. 10. 6. This would effectually constrain us to walk in all well pleasing before God Obedience Paul obtained mercy and returned duty 7. This would mightily strengthen and advance our confidence toward Confidence God 8. This would make all our communions with God more pleasant and delightful Present communion Chearful endurance of afflictions c. 9. This would make us patiently to bear all our afflictions and to rejoyce under them Mich. 7. 9. I will bear the indignation of the Lord because I have sinned and why so because I am pardoned 10. This would make us willing to dye Thy loving-kindness is better than life Comfortable dying and in death to be above death O death where is thy sting the sting of death is sin c. but thanks be to God who hath given us the victory through our Lord Jesus Christ 1 Cor. 15. 55 56 57. Ezek. 36. 25. From all your filthinesse and from all your Idols will I cleanse you THese words are a fuller and larger discovery of this sweet and gracious promise of Gods mercy in the forgiveness of sins They do contain in them the quantity of that forgiving mercy respecting both the number of sins and the greatnesse of sins From all your filthinesse and from all your idols will I cleanse you There are two Propositions which these words do afford unto you 1. That Gods promise of forgiveness of sins doth extend unto all the sins of all his people 2. That though the sins of persons have been exceeding great yet when they become the people of Gods Covenant even these sins also are forgiven them CHAP. III. 1. Doct. THat Gods promise of forgivenesse of sins doth extend unto all the sins of Gods promise of forgiveness extends to all the sins of all his people all his people from all c. They have been guilty of Original sin and of Actual sin of sins of Omission and of Commission of sins of Ignorance and of sins of Knowledge of sins against the first Table and against the second Table of sins against the Law and sins against the Gospel of sins in Youth and of sins in riper Age of sins considered only in Kind and of sins considered in their aggravating Circumstances Now all these and other sinnes all which though they are in number like unto the hairs on the head and aâ— thâ— sand on the Sea shore so the Scripture alludes of which the people of God have been guilty upon their repentance and upon their faith in Christ I say all of them every one of them is forgiven to them Jer. 33. 8. I will pardon all their iniquities whereby they have sinned and whereby they have transgressed against me Ezek. 18. 22. All his transgressions which he hath committed they shall not be mentioned unto him i. e. not one of them shall Col. 2. 13. Having forgiven you all trespasses ver 14. blotting out the hand-writing of Ordinances that was against us which was contrary to us and took it out of the way nailing it to his Crosse 1 Joh. 1. 17. The blood of Jesus Christ his Son cleanseth us from all sin Mich. 7. 19. Thou wilt cast all their sins into the depth of the Sea Alluding as is supposed to the drowning of Pharaoh and all his host Psal 106. 11. The waters covered their enemies there was not one of them left so there is not one sin of the people of God which God doth not pardon in the depths of his mercies and of the blood of Christ SECT I. NOw there are four Arguments which may demonstrate this comfortable Argumeâ—ts to demonstrate it truth First The first shall be taken from Jesus Christ in relation to the people of God where observe From Jesus Christ All the sins of Gods people were imputed tâ— him 1. That all their sins were imputed unto Christ Isa 53. 6. He laid upon him the iniquity of us all 2 Cor. 5. 21. He hath made him to be sin for us who knew no sinne 1 Pet. 2. 24. Who his own self bare our sinnes in his own body on the tree 2. That Jesus Christ stood in their room as to answer for all their sinnes as He stoâ—d as a Surety for all theâ—r sins a Surety Heb 7. 22. He was made a Surety of a better Testament That Surety is that other Person who stands legally charged with all our debts and is bound to discharge it for us and at his hands it is required 3. That Jesus Christ suffered as much as all the sins of the people of God did He suffered as much as all their sins did deserve deserve and which could be inflicted on them for their sins Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us More than the curse of the Law could not be deserved on our parts nor inflicted on Gods part for our sins and that curse which was the comprehension of all punishment Christ was made for us and for this end to Redeem us from that curse yea he hath done so 4. That Jesus Christ by his suffering for all their sins did purchase for them the He purchased the pardon of all their sins pardon of all their sin I pray you to remember This was the purpose and intention of Christ in his sufferings to procure the remission of sins Matth. 26. 28. This is my blood which is shed for the remission of sins This was the fruit and effect of his sufferings Ephes 17. In whom we have redemption through his blood the forgivenesse of sins 5. Nay yet more Jesus Christ by his sufferings did make peace between us and He made peace between us and God God and reconciled us which could not possibly be if he had not discharged all our sins for any one sin unsatisfied for and unpardoned hinders that peace and Reconciliation Col. 1. 20. He made peace through the blood of his Crosse ver 21. And you that were sometimes alienated and enemies hath he reconciled v. 22. in the body of his flesh through death 6. So did he suffer and satisfie That there is no condemnation to any who are in So that there is no condemnation to them Christ Rom. 8. 1. And who is he that condemneth it is Christ that died ver 34. If there be no condemnation to any in Christ and none to condemn them then all their sins are pardoned for if any sin remained without pardon that sin would be matter and reason of condemnation and for that sin God himself would condemn Secondly The second Argument to demonstrate the total forgiveness of sins From God himself unto the people of God shall be taken from God himself and some Considerations of him in a respectiveness unto his people
Here take notice of five particulars 1. God will shew unto his people the riches of his mercy and the exceeding riches of his grace even those hidden and unsearchable Treasures of his loving kindness God will shew his people the riches of his mercy such as infinitely excâ—ed all the mercies and all the kindness of men not only for acting but also for thinking and comprehending Ephes 2. 7. That in the ages to come he might shew the exceeding riches of his grace in kindnesse towarâ—s us through Jesus Christ Chap. 3. 30. To him that is able to do exceeding abundantly above all that we are able to ask or think c. Now although the pardon of sin doth assure us that God hath mercy and grace yet it must be the pardon of all our sins which doth demonstrate the exceeding riches of his grace To pardon a few sins and to damn us for the rest this is not exceeding riches of grace nor exceeding abundance of mercy nor exceeding great kindness 2. The Reasons within God himself yea and the Reason without God are both of The reasons within God and without him are of an universal obligation them of an universal and total obligation from God to pardon all the sins of his people as well as any one of their sins The Reason within God himself which moves him to forgive the sins of his people is his own love and grace they are a ground of perfect mercy and forgiveness Now the same love and grace which moveth him to pardon one doth likewise move him to pardon all the sins of his people Again the Reason of forgiveness without God which is the meritorious sufferings of Christ on which God also looks for he forgives us for Christs sake Ephes 4. 32. this is an universal motive for Christ did not suffer for some of the sins of the Elect and not for other of their sins he did not dye for some of the gâ—eater sins only or for some of the lesser sins only but for all and every one of their sins and accordingly made such a satisfaction as reached to the discharge of all 3. This must necessarily be granted that when God forgives the sins of his Whose sins God forgives he becomes their friend people he doth then shew so much of his grace that he now becomes their friend and so much of his love towards them that he ceaseth to be their enemy O but if all their sins were not forgiven but if some were and some were not then this inequality of his grace and partiality of his love would at the same time set him out as our friend and also as our enemy and would also at the same time set us forth as a people of love and a people of hatred so far as we are forgiven there you see the love of a Father and so far as we are not forgiven we may also see the wrath of a Judge 4. He qualifies his people for an universal remission of their sins in bestowing on them such gracious qualities upon the presence and actings whereof he hath He qualifies his people for an universal remission by promise assured them of that universal Remission For he hath given such a Repentance by which their hearts are turned from the love unto the hatred of all sin and from the service of all sin to a contrary course of new obedience And upon this doth God expresly settle a forgiveness of all sin Ezek. 18. 21 22. He hath likewise given such a Faith unto his people which joynes and unites them to Christ and consequently gives them a full claim unto Justification Rom. 5. 1. Being justified by Faith Now Justification is opposed to condemnation Rom. 8. 33 34. and therefore it carries with it the forgivenesse of all sins 5. There is such a Relation and such a love between God and his people as The relation and love betwixt God and his people proves it must necessarily take in the forgivenesse of their sins The relation is very near and full of love and delight in his people and they are very dear unto his heart his soul delighteth in them and all the tokens of his loving kindness are sent unto them and bestowed on them his presence is with them and he takes up his habitation in their hearts he dwells in them they are his Temples where they meet with him and he with them Now none of these would be if yet any of their sins stood before his eyes as unpardoned For unpardoned sins make a separation and distance and so are contrary to the nearness of union and likewise do hold up a difference and an enmity and so the contrary to all gracious communion Thirdly A third Argument which may demonstrate that the forgiveness of sins is univesal it is of all sins to the people of God is this viz. The consideration From the gracious effects of forgivenesse of sins of forgivenesse of sinnes as a sure ground of many precious effects redowning thereby unto the people of God The Scripture delivers five of them unto us 1. One is Peace with God Rom. 5. 1. Being justified by Faith we have peace with God 2. Another is Peace in Conscience which if I mistake not the Apostle calls the peace of God which passeth all understanding Phil. 4. 7. and Psal 85. 8. He will speak peace unto his people c. 3. A third is Joy and rejoycing We joy in God through our Lord Jesus Christ having now received the attonement Rom. 5. 11. 4. A fourth is the hope of glory The Apostle delivers this as the proper effect of our justification Rom. 5. 1 2. 5. A fifth is a boldnesse of accesse unto the throne of grace that we may finde grace and mercy to help in time of need Heb. 4. 16. Which of these fruits could any of the people of God enjoy were not all their sins forgiven Did any of their sins yet stand upon Record did God yet hold them guilty 1. Ye could not say that ye have peace with God for God is not at peace with you nor are ye at peace with him whiles enmity continues between you and so it doth whiles any sinne remaines unpardoned Note 2. Nor can you have any peace in Conscience In three cases Conscience cannot be quieted 1. When it sees no forgiveness at all 2ly When it fears it is such a forgiveness as God will quickly recall and reverse And 3ly When it sees only a part of the debt forgiven but much or some of it still standing upon the accompâ— O but saith Conscience your condition is sad and unsafe any one of these sins yet unforgiven will lose your soul will bring you to hell 3. And what joy can you have from a partial forgiveness only suppose the Malefactor be pardoned as to his theft if yet he shall be tried and condemned and executed for murther what joy can he have Simile so if God should pardon some
forgiveness of any sin old or new but do urge Repentance in relation to forgiveness upon those very accounts which as they The grounds for it conceive the Scripture promises of forgiveness do require Now the Arguments produced for this opinion that God doth not pardon all sins past present and to come at once and together are these First Those very Covenant expressions respecting the pardon of sin which the former Opinion used to the contrary e. g. Heb. 8. 12. Their iniquities I will remember no more Not to remember iniquity any more doth say they in common sense suppose say they that that iniquity was before for if it never yet was it cannot be said to be remembred at all nor to be remembred any more So that passage in Jer. 31. 34. I will forgive their iniquity and Jer. 33. 8 I will pardon all their iniquities do suppose an iniquity or offence committed For if it be not yet committed how can it be properly said to be forgiven unless as Bishop Downham saith we will make God like the Pope who aforehand forgave sins Of the Coven Ch. 8 p. 119. to come which never yet were committed So Isa 43. 25. I am he that blotteth out thy transgressions where pardoning of sins is compared to the blotting out of debts entred into a book But say they debts which as yet never were made may not be entered into the book and therefore cannot be said to be blotted out and consequently sins yet to come cannot be said already to be pardoned Secondly other Sriptures purposely speaking of the forgiveness of sins have a restrainedness unto sins committed and look only at them Jer. 33. 8. I will pardon all their iniquities whereby they have sinned and whereby they have transgressed against me Mark have sinned and have transgressed respecting the sins past not what they shall commit which if already forgiven must have come in also which they have sinned and which they shall sin Ezek. 18. 22. All the transgressions that he hath committed shall not be mentioned unto him 1 Joh. 2. 1. If any man sin we have an Advocate with the Father Here Christ makes intercession for sin as an Advocate but it is upon this supposition if any man sin as if sin must be committed before he makes Intercession for their pardon of it As in the Old Testament there were no sacrifices for any future sin but all the sacrifices for sin were for sins already committed so c. Thirdly These conditional qualifications which God himself makes with respect to the forgiveness of sins and therefore I wonder how any one dare to call them Popish and Antichristian they do necessarily suppose a precedent Commission of sins vide 2 Chron. 7. 14. If my people which were called by my Name shall humble themselves and pray and seek my face and turn from their wicked wayes then will I forgive their sinne 1 Joh. 1. 9. If we confess our sins he is faithful and just to forgive our sins Prov. 28. 13. He that confesseth and forsaketh his sins shall finde mercy Acts 3. 19 Repent and be converted that your sins may be blotted out Mark if my people shall humble themselves if they shall pray if they shall tuâ—n from their wicked wayes If we confess our sins c. All these penitential Qualifications which God makes Antecedents unto forgiveness do suppose a peculiar respect unto sins already committed for doth God put us to humble our hearts for sâ—n which we never yet committed or for sins only which we have committed doth God put it upon us to pray for mercy to pardon sins which never were or sins which have been would he have us to confess these sins which never yet were in being to offend him or only such whereby we have offended him doth he at any time enjoyn us to forsake and turn from sins which perhaps we never thought on much less actually fell into or else the sin in which we have walked and into which we have fallen Why then say they if these be required for forgiveness and these respect sins only that are past then all sins past present and to come are not pardoned at once Fourthly If all sins past present and to come are forgiven at once unto believers then no believer is to pray unto God for the forgiveness of any sin which he commits after he is once brought in to Christ yet Jesus Christ doth teach even believers to pray Forgive us our trespasses Matth. 6. 12. Luke 11. 4. For he teacheth them thus to pray who could upon good grounds call God their Father which none can but true Believers Here some do think to evade the strength of this Argument by distinguishing 'twixt pardon of sin and the manifestation of that pardon unto the soule They grant that Believers do pray for the pardon of their sins committed in respect of the manifestation thereof unto their consciences but not for any new act of remission as unto sin committed before God Unto which there is a double Reply 1. One that it cannot easily be demonstrated in Scripture that to pray for the forgiveness of sin is any where so to be taken as to mean only the manifestation of forgiveness and not the act of forgiveness And in the Petition before mentioned it seems it cannot hold For Christ teacheth us to pray unto God Forgive us our trespasses as we forgive them that trespass against us now our forgiving of their trespasses is not only in way of manifestation to the trespasser but also in a real precedent act of condonation 2. The other is that the Saints in Scripture when they sinned against God did humbly acknowledge their sins and did earnestly pray unto God first for the pardon of those sins and next for the manifestation of that pardon e. g. David in Psal 51. 1. prayes expresly for the pardon of those great sins which he had committed Have mercy upon me O God according to thy loving-kindness according to the multitude of thy tender mercies blot out my transgressions He useth the very same Phrase which God himself useth in his Covenant for the actual fogiving of sins I am he that blotteth out thy transgressions Isa 43. 25. so he blotteth out my transgressions and not for a meer manifestation only And after this he prayes for the manifestation and sense of the forgiveness of his sins in ver 8. Make me to hear joy and gladness that the bones which thou hast broken may rejoyce Fifthly It is possible that a believing person may fall into such a sin or sins of scandal for which he may be justly cast out from the visible Church and upon his neglect of Repentance or practice of Repentance he stands bound or loosed from his sin not only in earth but also in heaven for so Christ himself delivers it to us in Matth. 18. 18. Verily I say unto you whatsoever you shall binde on earth shall be bound in heaven and
are justified in the Name of the Lord Jesus and by the Spirit of our God Secondly From all your Idols Having shewed the greatness of the sins of uncleanness I now proceed briefly to shew unto you the greatness of the sin of Idolatry the greatness of that sin Idolatry This people have sinned a great sin and have made them gods of gold Exod. 32. 31. And you shall find it very great First By Gods singular detestation and loathing of Idolatry and Idols Idols are frequently in Scripture called abominations 1 King 11. 5. Solomon went after By Gods singular detestation of it Milcom the abomination of the Amorites Verse 7. And he built an high place for Chemosh the abomination of Moab and for Molech the abomination of the children of Ammon Idolatries are called abominable Idolatries 1 Pet. 4. 3. which the Learned call Epithetum perpetuum non distinguens see Acts 15. 20. That they abstain from pollutions of Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contaminations filthinesses defilements Therefore Idols are called dunghill-gods stinking filthy and defiling Secondly By Gods special warnings of his people against this sin of Idolatry Jer. 44. 4. Do not this abominable thing which I hate Deut. 18. 9. When thou art come By Gods special warnings into the land which the Lord thy God giveth thee thou shalt not do after the abomination of these Nations Deut. 4. 23. Take heed unto your selves lest you forget the Covenant of the Lord your God which he made with you and make you a graven image the likenesse of any thing which the Lord thy God hath forbidden thee 1 Cor. 10. 14. Flee from Idolatry 1 Joh. 5. 21. Keep your selves from Idols Thirdly By the grievous threatnings of Idolaters read at your leasure Deut 32. By grievous threatnings 15. He forsook God Ver. 16. they provoked him to jealousie with strange gods and ver 19. and when the Lord saw it be abhorred them and ver 20. and I will hide my face from you and ver 22. A fire is kindled in mine anger and shall burn to the lowest hell ver 23. I will heap mischief upon them and will spend my arrows upon them ver 24. they shall be burnt with thunder and devoured with burning heat and with bitter destruction ver 25. The sword without and terror within shall destroy c. Fourthly By the unparallel'd judgments on Idolaters God hath given the bill By unparalleld judgements on Idolaters of divorce and broken them in pieces and rooted them out of their dwelling places and scattered them over all the earth and persecuted them in his wrath untill he hath destroyed them from off the face of all the earth Fifthly And besides all this he hath shut the dore of heaven against Idolaters and threatens them with no less then hell and damnation and the lake that burns The dore of heaven is shut against them with fire and brimstone Sixthly But once more consider the nature or effect of this sin of Idolatry it is so every way contrary to Gods glory of which he is most tender Isa 48 11. The nature or effects of this sin and Isa 42. 8. and will not give it to graven images It is the changing of his glory They changed the glory of the incorruptible God into an image made like corruptible man and to birds and four-footed beasts and creeping things Rom. 1. 23. and the sordid abasing of his glory to imagin any creature capable of that excellency and of that worship which belongeth to God and verily we do no less than make the creatures to be God when we do conferre on them that worship which is proper unto God or suppose such excellencies to be in them which are to be found only in God It is the exceeding provocation of God Hos 12. 14. Ephraim provoked him to anger most bitterly therefore he shall leave his bloud upon him Idolatry is therefore often called adultery and Idolaters are said to commit adultery with stocks and stones what greater offence and provocation in a wife than to forsake her husband and to play the adultress with strangers the Lord for this sin of Idolatry hath utterly forsaken people he would be their God no more nor would he own them for his people any longer Nevertheless though this sin of Idolatry is so exceedingly high and provoking yet God hath pardoned it unto his people He pardoned it to Abraham Solomon to all the Churches of the Gentiles to those of Rome to the Corinthians Ephesians Galatians Thus you see the Assertion evinced from the Text. Secondly I shall in the next place evince it from other places of Scripture that From other Scriptures God will forgive the greatest sinnes c. 1 Tim. 1. 13. Who was before a blasphemer and a persecutor and injurious but I obtained mercy O what sins were these blasphemy persecution injuriousness even to banishment and death but I obtained mercy In Acts 3. 14. And ye denyed the Holy One and desired a murderer to be granted unto you ver 15. and killed the Prince of life yet Acts 44. Many of them which heard the Word believed and the number of men were about five thousand Isa 1. 18. Though your sins be as scarlet they shall be as white as snow though they be red as Crimson they shall be as wooll Thirdly Let us see it further demonstrated by some Arguments Arguments to demonstrate it God is great in mercy 1. God is great in mercy Who is a strong God like unto thee that pardoneth iniquity and passeth by the transgression of the Remnant of his heritage Micah 7. 8. Grave est quod habeo sed ad Omnipotentem confugio said Austin Infinite mercy can forgive great iniquity 2. The satisfactions of Christ are great aad full so that by them grace did Christs satisfaction is great super abound He undertook the whole state of the sins of Gods people sins great and small many and few â—gnorance and knowledge all their iniquities and all their trespasses and all their transgressions and did satisfie the Justice of God fully and to the utmost so that in him there is plenteous Redemption The obedience of Christ is as much above our sins as his person is above our persons 3. When the Lord calls upon people to repent as therein he deals with them to leave and forsake all their sins great and small he excuses them in no one God calls us to repent of great sins and promiseth pardon sin but of all sinnes he presseth them to forsake their great sins so to draw and encourage them to this repentance he doth hold out his promise of pardon indefinitely of all their sins this Covenant makes no distinction at all twixt small and great God usually instances in the greatest sins 4. God by the Gospel gathers of all sorts into his kingdom The notorious God gathers all sorts of sinners sinners as well as the
civil sinner Mary Magdalen as well as Lydia Saul as well as Nicodemus great sinners as well as small offenders But unless God would pardon great sinners the Gospel cannot invite all sorts of sinners For when you preach it to persons guilty of great sins alas say they mercy belongs not to us and what have you to do to press upon us to believe suppose we should believe yet we shall not be saved God will never justifie and pardon us c. 5. God brings great sinners into Covenant Publicans Harlots and when God brings great sinners into Covenant in a perfect league of love and peace God brings any actually into the Covenant there is a perfect league of love and peace made between them a mutual reconciliation and relation therefore he pardons their great sins For unless these were pardoned such a league of love and peace would be impossible Persons are not perfectly reconciled whilest the greatest matters of difference do continue 6. Son said Christ be of good comfort thy sins are forgiven thee Matth. 9. 2. Every justâ—fied person hath cause of rejâ—ycing Every justified or pardoned person is in a comfortable condition he hath cause of joy and rejoycing But if God did not pardon their great sins as well as the rest of their sins their condition would not be comfortable at all but most miserable and full of just horror and fear c. 7. God hath made use of the great sins of persons to humble them and will he not God makes use of great sins to humble men now make use of his great mercies to pardon them all our humbings are wrought by the Spirit in a reference unto mercy when God intends to make us vessels of mercy he doth first make us broken vessels Acts 2. 37. Pricked in their hearts Ver. 41. then believed Acts 9. 6. Trembled Chap. 16. 29. And when he intends to break and humble the heart of a sinner usually he makes the Conscience of him to apprehend and to lay hold of some of the greatest and worst of his sins Pauls Conscience took hold of his persecuting of Christ and the Jaylor of his injuriousness to the Apostles Zacheus on his exaction and Mary Magdalen on her adultery God layes on us the sense of our great sins to make us see the great need of mercy and to confess the greatness of mercy in the pardoning of such great sins and to quicken earnest prayers for mercy 8. God hath great glory in the pardon of great sins Who is a God like unto thee c Mich. 7. 19. q. d. there is not such a merciful and gracious God in all the God hath great glory in the pardon of great sins world Prov. 25. 2. It is the glory of God to conceale a thing Prov. 19. 11. It is the glory of a man to passe over a transgression So Jer. 33. 8. I will pardon all their iniquities whereby they have sinned and whereby they have transgressed against me Ver. 9. And this shal be to me a Name of joy and praise and honour before all the Nation This was his glory Exod. 34. 7. Keeping mercy for thousands forgiving iniquity transgression and sin c. 9. God would have his people to pray for the forgiveness of their great sinnes God would have his people to pray for pardon of great sins Hose 14. 2. Take away iniquity and receive us graciously and they have prayed for the forgiveness of their great sins Psal 25. 11. For thy Name sake O Lord pardon mine iniquity for it is great And they have prevailed Exod. 32. 32. Therefore certainly he will forgive their great sins For whatsoever we ask according to his will and in Christs Name he will do it for us SECT II. 1. Vse DOth God promise to pardon the great sins yea the greatest sins of his people Hence we may be informed of the unspeakable goodness Information of the unspeakable goodness of God to his people In not taking advantage against us of God to his people First That he takes not advantage against them he seeks not occasions to fall off from them if he did then small offences would serve the turn our daily failings would have broken up all communions betwixt him and us much more would our great transgressions have raised up a partition wall and caused his soul to abhor us Psal 103. 10. He hath not dealt with us after our sins nor rewarded us according to our iniquities Great transgressions are great provocations and great injuries and great dishonours unto God yet you see he promiseth to pass them by to pardon them therefore certainly he takes no advantage against us he doth not mark iniquities and what we have done amiss There are no small matters God doth for us Secondly That they are no small matters which he doth for us There are two things which God doth for his people which are not small favours 1. One is the giving of Christ unto them and the giving of them unto Christ 2. The other is the forgiving of their great sins Moses reputes this work as the fruits of his great power and of his great mercy Numb 14. 17. I beseech thee let the power of my Lord be great according as thou hast spoken saying ver 18. The Lord is long-suffering and of great mercy forgiving iniquity and transgression ver 19. Pardon the iniquity of this people according to the greatness of thy mercy And so doth the Apostle in Ephes 1 17. He puts this upon the account of the riches of Gods grace wherein ver 8. he abounds towards us Was it a small thing for the King in Matth. 18. 23 24. to forgive the servant who owed unto him ten thousand talents What is the desert of any one sin even of the least of our sins death and wrath and curse and hell what then is the punishment and recompence meritoriously belonging to us for our great transgressions yet God forgives them c. Thirdly That his love is very great and very firm and sure unto his people His love is very great and firm and never to be taken off and removed why so because he forgives all the sins of his people and the great and the greatest sins of them If any thing breaks off the love of God it must be sin for that he hates and that is the only provocation of him and if any sin doth it it is likely that a multitude of sins will daily and continual offences and if any of these will it is most probable that great and high sinnings will cut the knot asunder But you see it is not the multitude of sins nor yet the magnitude of sins which separates the people of God from the love of God but he will pardon all their sins yea the greatest of their sins therefore his love is fixed and never to be changed For if these will not alter it nothing else shall or can Fourthly That God takes
sins be lesser sins a sinner shall be damned for them if he repent not Though sins have been exceeding great yet they shall be forgiven upon repentance You demand what a great sinner should do who can find no instance of mercy to any under the same guilt with himself I answer plainly 1. He should do what God calls upon him to do and what he hath called upon other great sinners to do and that is to repent Let the wicked forsake his way c. Isa 55. 7. Repent and be converted Act. 3. 19. Put away the evil of your doings Isa 1. 16. 2. He should by faith lay hold on the promises of mercy by Christ to a repenting sinner To dispute who hath found mercy is the least of your business but do you repent and you shall quickly see mercy in a promise to your own souls although you cannot find Instances of mercy unto others Fifthly Though you cannot find particular and answerable instances yet in case Though you cannot find instances yet in case of Repentance you shall find promises of Repentance you may and shall finde sufficient promises which are proper grounds for your faith to work on to answer your conditions All manner of sin and blasphemy shall be forgiven unto men but the blasphemy aganist c. Matth. 12. 31. Certainly this promise will reach your sin be it never so great unless it be the sin against the Holy Ghost and that sin you are not guilty of because you are repenting of your sin whereas it is impossible to renew those who are guilty of that sin unto repentance Heb. 6. 6. Sixthly And let me tell you one thing more That as when God forbids any kind of sin he doth therein forbid the particular individual branches of that sin So if I do not exceedingly mistake when he doth promise to forgive a sin in any kind that promise of forgiveness will extend to any one particular or distinct sin of that kind be that particular sin never so hainous vâ—g When he promiseth to forgive uncleanness indefinitely upon the repentance of a person this promised forgiveness is appliable to the most vile and horrid wayes of uncleanness of which a person hath been guilty But I have said enough to this Scruple Whether the first work of a sinner be to repent or to believe 2. Quest Whether in case of great transgressions the first work which concerns the sinner be to repent of his sin or firsc to believe that God hath forgiven his sin or rather will do so Answered Sol. Truely I think that whatsoever we may Theoretically argue in such a case yet practically he that is wounded in Conscience for any great sin hath little leasure or ability to keep Rank or File I mean thus artificially to consider the Method or Order of Spiritual actings But one while he thinks on sin and another while on mercy when on his sin then with great fears and when on mercy then with great doubts That he should repent he knows that he may presently believe he questions and to speak plainly he can neither well repent nor yet well believe a third work ordinarily presseth him which is of a troubled and troubling Conscience But yet if you would have me speak my thought to this Nicity rather than Case of Conscience I should say First As to experience trouble and tears and fears and sighes and groanes are usually the immediate workings and issues of great sinings Secondly As to the command Repentance is the first work which God layes out for the great sinner This generally you read prescribed both in the Old and New Testament 2 Chron 7. 14. Isa 1. 16. Isa 55. 7. Ezek. 18. 21. and Luke 24. 47. Act. 2. 38. Act. 3. 19. And truely it will be no easie work to clear out that a man can or may believe that God according to promise will forgive him his sins though very great whiles he yet remaines impenitent Thirdly As to the order of practice I would prescribe both of them to be first The sinner should repent first and the sinner should believe first and that he may do both first he should pray for both first A believing Repentance and a Repenting Faith such a Repentance which is accompanied with Faith and such a Faith as accompanied with Repentance And verily in this case if the Faith be right it is not without Repentance and if the Repentance be right it is not without Faith you cannot rightly repent unless you have Faith to see some mercy neither can you confidently believe unless there be some Repentance I beseech you whiles others are a disputing which of these should appear first do you earnestly and seriously beg of God for grace to act them both What that sinner should do who cannot find a heart to repent or believe 3. Quest But there is another Case which is more real and more to purpose viz. What that sinner should do who upon the commission of some great sin cannot find a heart either to repent or to believe the heart is become hardned and no workings can be raised either of mourning for the sin post or of believing for mercy future Answered Sol. This is unto the sinner a very dreadful case because 1. God seems to deal with him in a plain judicial way and in a forsaking manner denying unto him the presence and power of his Spirit to raise him out of the depth of his sin and misery into which he hath plunged himself 2. God seldom leaves a sinner thus but where the sinner hath presumed to commit some great transgression against some special actings of knowledge and Conscience Nevertheless to the case propounded First Let the sinner in this condition consider whether no penitential and no believing operations at all are to be found in his heart whether he doth not at least Consider whether there be no penitential and believing operations at all to be found with a sad and troubled heart consider into what a condition he hath by his great sinning brought himself whether there be not some judgings and abhorrings of himself and some desires after a Spirit of mourning and believing Secondly this sinner should acknowledge it as a great and righteous judgement of God upon him for his sinning And that the Lord may for ever withdraw from Acknowledge it a righteous judgement of God upon him him and utterly leave him because he hath thus presumptuously sinned against him Never let him open his mouth against God but justifie and clear him as most righteous and condemn himself as most unthankfull and unworthy that ever the Lord should look on him any more That he should thus against light and warnings and reluctancies of conscience and against mercy and love and perhaps experience presumptuously venture to offend and provoke God Thirdly If under all the dâ—stinct Considerations of this sinning and his free confessions unto God and his self-judgings no tenderness yet
appear and no Use private helps of Conference and Prayer with godly and experienced Ministers and Christians special workings yet arise and no hope of mercy then let him conferre with some godly and well experienced Ministers and Christians if there be a messenger with him an Interpreter one among a thousand Job 33. 23. to pity his soul and to shew him his way and to open counsel unto him and to poure out his heart in prayer to the Lord for him The fervent prayers of the Righteous are effectual and prevalent Jam. 5. 16. and should be called in for help in such a case And when all of them joyn together and cry mightily unto God O Lord in the midst of judgement remember mercy Lord deal not with this sinner according to his sinning against thee Lord do not forsake him and leave him Lord return in mercy to his soul aâ—d renew him again unto repentance for thy Name sake for thy Christs sake do not abhor him but heal his back-slidings and be merciful unto his back slidings I teâ—l you that such joynt and earnest prayers of the people of God are seldom denyed by God Fourthly If yet no spiritual working can be revived but his heart like the Shunamites Repair to some soul-searching and quickning Ministry child which for all that Gehazi could say or do still remained dead so this mans heart for all that private helps can do still remains hard and unaffected then let him think on and repair to some soul-searching and quickning Ministry which God doth ordinarily bless to break down a presumptuous heart and to lift up a contrite heart to pierce and wound a hard heart and to comfort and revive a troubled heart Who can tell what the Lord will or may do in and by his own Ordinance especially when a poor â—â—nner comes directly for that end to receive impressions from God and renouncing all his own power as well he may for it utterly fails him offers up his heart such as it is unto the Lord to be created as it were again and new mouâ—ded and formed and quickned O Lord I doubt I have lost all since my sinning against thee oh that sinning against thee I can neither find thee nor my self Repentance seems to be dead O I cannot grieve or mourn and Faith seems to be dead and I cannot believe or trust Lord may I come to thee may I look up to thee may I call upon thee may I hope in thee thou canst yet do me good wilt thou so O that thou wouldest make thy power to appear if yet thou wilt not make thy grace to appear I have cast my self down and I cannot raise my self I have hardened my heart and I cannot soften it I have weakened every grace and I cannot quicken any one again yet O Lord thou canst do all this thou canst convince and humble and turn and raise and renew I bring my heart to thee do with me what seemes good in thine eyes only take not thy Spirit from me by thy Spirit breathe some life into this dead heart I have lived a presumptuous sinner yet O Lord let me not dye an hardened and impenitent and unbelieving sinner Fifthly If after all this nothing appears of change in thy hard heart then set Set some time apart for fasting and prayer somesolemn time apart for fasting and prayer to humble thy soule and to seek the face of God And indeed this is convenient and necessary in this case for extraordinary sinnings do require extraordinary humiliations and God gives in and comes unto us upon such extraordinary seeking when he holds off upon ordinary and common addresses The Word of God tells us so much and experience seals and bears witness thereunto And therefore let nothing hinder or divert thee from this work not that this kind of service hath any kind of merit in it but that 1. God expects it if we would have peace after great sinnings And 2ly it shews how much the heart is displeased with itself and truly longs to be raised and reconciled And 3ly God is usually found in this way and returns again and shews compassion and forgives sins and subdues iniquities And withall remember three things about this work 1. Be not discouraged though at the beginning thou findest thy heart very hardened and dull and straitned yet still hold on and before the end of it thou shalt find it altered into some mournings and meltings and hopes of mercy and gracious answers 2. Fasten all thy hopes on the Lord Jesus pray and ask in his Name and trust in his Name for thy pardon and for thy recovery and resolve plainly to wait and hearken what the Lord in his time will speak to thee and do for thee 3. Apply those promises which do especially respect thy â—ad condition What are those will you say They are 1. the promise of softening a hard heart 2ly The promises of healing a back-sliding heart 3ly The promises of pardoning great transgressions you have them all expressed in the Word Ezek. 36. 26. I will take away the heart of stone and will give them an heart of flesh Hose 14. 4. Isa 1. 18. I will heal their back slidings Though your sins be as scarlet I will make them as white as snow EZEK 36. 25. Then will I sprinkle clean water upon you and ye shall be clean c. YOU have heard already from this Verse two things One was the Quality of the mercy promised by God unto his people and that was the forgiveness of their sins The other was the Quantity of that promised mercy respecting partly the multitude of their sins and partly the magnitude of their sins From all your filthiness and from all you Idols will I cleanse you Now there remaines yet a little more which God doth promise about the forgiveness of the sins of his people and that is expressed in the words which I have read unto you I will sprinkle clean water upon you and ye shall be clean Object For it might be objected How it is possible that our sins which are so many and which are so great should be forgiven us what can be found to appease Gods justice for them and to take them away so that they shall never be imputed unto us and how may we be assured or ascertained concerning this Sol. The Answer is made in the Text I will sprinkle clean water upon you and What is meant by sprinkling clean water upon them The blood of Christ The particular application of his blood you shall be cleaâ—â—â— by which expression two things are meant 1. The blood of Christ which is the effectually meritorious reason of the forgiveness of the most and of the greatest of the sins of the people of God 2. The particular application of the blood of Christ unto them with an assurance that it was shed for their sins Both these doth the sprinkling of clean water import You read in
blood hath satisfied you and mercy longs to help and pardon the poor sinner it shall come saith Christ for my blood hath purchased it Secondly Jesus Christ must make good his bargain and agreement he did agree with Christ must make good his bargain his Father to be a Surety for all his people and was content to stand in their stead and to have all their iniquities laid upon himself and to answer for them and to suffer for them and to clear and discharge them and to reconcile and save them by his death and therefore even upon that account it was necessary that Christ should dye and shed his blood that the agreement 'twixt him and the Father might be performed Thirdly It was necessary also in this respect To convince us of the hainousness To convince us of the hainousness of sin of sin we ordinarily look on sin as a small matter as if God were not offended and provoked by it and if he be â—et a small matter will serve the turn to satisfie God to pacifie him towards us and get forgiveness but we do extraordinarily delude our selves for without shedding of blood there is no remission it cost Jesus Christ the Son of God his precious blood and if that had not been shed never could any have got the forgiveness of any one sin Fourthly It was necessary likewise as to the acquiescing quieting or satisfying To satisfie conscience of conscience which would never come to any rest or peace unless Jesus Christ had shed his blood for still the conscience cries out Gods justice must be satisfied and who will undertake that great work Lo I come saith Christ I have laid down a price I became sin I was made a curse I wrought redemption I have satisfied the just God and purchased the forgiveness of your sins and now conscience is quieted Who shall condemn it is Christ that dyed How it may be demonstâ—ated Quest 3. How it can be demonstrated that the blood of Christ is the cause of forgiveness of our sins though many and great Answered Sol. Besides the clear Scriptures already mentioned these Arguments may help us to demonstrate it First We are set free by the blood of Christ Zach. 9. 11. By the blood of thy Covenant I have sent forth thy prisoners out of the pit Secondly We are justified by his blood and saved from wrath Rom. 5. 9. Much more being justified by his blood we shall be saved from wrath by him Pray tell me what is it to be justified but to be pardoned and what is it to be saved from wrath but to be delivered from all punishment and both these depend upon the blood of Christ Thirdly So we are said to be made nigh by the blood of Christ Ephes 2. 13. and to be reconciled through the blood of his Cross Colos 1. 20. Secondly Now I come to the second Branch of the Assertion that as Jesus Christs blood the only cause of pardon Christs blood is the cause so it is the only cause for which God forgives the sins of his people Yet let me distinguish causes of forgiveness are of two sorts First Internally moving God and that is his own free grace only Secondly Externally meriting and that is the death or blood of Christ only Isa 63. 3. I have trodden the wine-press alone and of the people there was none with me Acts 4. 12. Neither is there salvation in any other Name for there is none other Name under heaven given amongst men whereby we must be saved Acts 13. 38. Through this man is preached unto you the forgiveness of sins Ver. 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses 1 Cor. 3. 11. Other foundation can no man lay than that which is laid which is Jesus Christ The truth of this will easily appear if you consider Demonstrated First The works of God the Father who laid on Christ and none but Christ the iniquities of us all Isa 5. 3. 6. and sealed him John 6. 27. and set him apart authoritatively commissioned him and set him forth to be a propitiation Rom. 3. 25. Secondly The office of Christ amongst the rest to be our High Priest and in this respect two things are proper unto him 1. The oblation of himself for sin 2. His intercession for transgressions Thirdly The nature of merit which 1. Must be opus indebitum for he who doth do no more than he ought to do or suffers but what he deserves to suffer merits nothing by his doing or by his suffering 2. Must be opus perfectum against which no exception can be taken nothing is meritorious which is short and faulty 3. Must be opus infinitum a work of infinite value and worth which cannot only stand before justice but plead also with it and challenge it for the dignity of what is done or suffered Now these qualifications not to mention any more set the Crown on the head of Christ alone and strike it off from us and all our works yea the best for they are 1. But debts our best obedience is but so and our best repentance is but so 2. But imperfect when we have done all we are but unprofitable servants and so much iniquity accompanies our holy offerings that we need Jesus Christ to be our Aaron to bear them and have need to pray as he that mourned for his sins Domine Lava lachrymas me as 3. Were they perfect yet they are but of a finite worth and rise not to the far more exceeding mâ—rit in sin nor yet to the surpassing worth of Divine mercy If Jacob were not worthy of the least of mercies much less are we of the greatest of mercies Fourthly The purpose of grace which is universally to be exalted in the forgivenâ—sâ— of sins with which though Christs merits can well consist Rom. 3. 23. Being justified freely by his grace through the redemption that is in Christ yet our merits are contradictorily repugnant Rom. 11. 6. If by grace then it is no more of works and if it be of works then it is no more grace SECT II. Vse 1 BUT let us now make some useful Application of all this unto our selves Is the blood of Christ the cause and the only cause for which the people of God come to have their sins forgiven from thence let us learn two things Hence learn To judge of the hainousness of sin First To judge in another manner of our sins than in former times we have done how hainous they are and how high the â—uilt of them is There are five glasses in which we may behold the hideous guilt of our sins of which yet many persons do but yet make a work of pastime 1. One is the dreadful threatnings of the Law of God which reveals and discharges the wrath of God and all sorts of curses corporal and spiritual and eternal
against people for their sins 2. A second is the unspeakable terrors in conscience raised only from our sins which makes us like the troubled Sea that cannot rest and to cry out with Cain and to despair with Judas and to long for death with Spira 3. A third is the wonderful outward judgements inflicted by God on people for sin plague and famine and the sword and tormenting diseases burning down of Cities renting up of Kingdomes and all the miserable evils in the world 4. A fourth is the eternal duration of the flame of hell fire the suffering of the vengeance of eternal fire as the Apostle speaks Jude ver 7. 5. The fifth is the death and suffering of Jesus Christ one saith that if it were possible for us to see and feel the torments which the damned do suffer in hell it could not be so clear and effâ—ctual conviction of the true desert of sin of the hainousness of it of the odiousneâ—s of it of the dreadfulness of it as the consideration of it in the death and blood of Christ without which there could be no forgiveness of our sins no noâ— of the least of them I beseech you to attend a little â—in is of such a provoking deserving nature First That no creature no not all the creatures in heaven and earth could pacifie God and cleanse us from our sins and procure the pardon of them but Jesus Christ the Son of God alone Neither Angels nor Saints nor righteousness nor prayers nor gold nor silver can give unto God a â—ansome for our soul the redemption of it is more precious it cannot be without the precious blood of Christ Secondly As none can procure the pardon of sin but Christ so Christ could not do it but by dying indeed there was very much excellency and worth in the active obedience of Christ in the holiness of his life and exactness of his works nevertheless to get off our sins his passive obedience is likewise required without that there was no remidion Thou wast slain and hast redeemed us to God by thy blood Rev. 5. 9. Thirdly As Christ must dye to get the pardon of sin so every death of Christ is not sufficient but he must dye that accursed death of the Cross and become a curse for us or else he could not have got the pardon of our sins hear the Apostle Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written cursed is every one that hangeth on a Tree 1 Pet. 2. 24. Who his own self bare our sins in his own body on the Tree Colos 1. 20. He made peace through the blood of his Cross Fourthly Neither would this have sufficed to dye on the Cross there enduring the grievous torments in his soul and body due to our sins if he had not been God as well as man 1 Joh. 3. 16. speaking of the person of Christ he saith God laid down his life for us and indeed that must be of infinite price and merit which must answer the everlasting torments due for all the sins of all the Elect there had not been enough in the death of Christ had it not been the death of a person who was God as well as Man Thus you see even in the blood of Christ the hainousness of sin and the high guilt thereof which may make us to fear and tremble at the consideration of our own exceeding guiltiness c. Secondly To look after Christ in another manner than formerly we have done To look after Christ in another manner than formerly Why will you say because in his blood only we have the remission of sins that it is the only cause for which God doth forgive us Now because this is the principal Use which I think can be made of this point I will therefore briefly speak unto these three questions 1. How we should look after Christ seeing that there is no forgiveness but in and by him 2. Whether we do indeed look after Christ so as that we may get him to be ours and have the benefit of forgiveness in his blood 3. How one may know that he hath got Jesus Christ to be his and consequently an interest in his blood for the pardon of his sins Quest 1. Seeing that there is no forgiveness of sins but for the blood of How we should look after Christ Christ how therefore should we look after Christ Sol. To this I answer First We should look after Christ so as to enjoy him to be ours with With all speediness all speediness as David spake in another case I made haste and delayed not to keep thy Commands Psal 119. 60. So should not we delay from time to time but hasten in to Christ that so our sins may be pardoned Whiles it is called to day to hearken unto his voice Hebr. 3. 7. Isa 60. 8. Who are these that flee as a cloud and as the Doves to their Windows In three cases swiftness and presentness of action are required viz. 1. When the danger is great 2. When the mercy is great 3. When the opportunity is uncertain all these circumstances meet together to stirre us up speedily to look after Christ to get him to be ours for 1. All the guilt of our sins lies upon our own souls untill Christ be ours no sin is forgiven but we are under wrath and condemnation 2. All our sins shall be taken off by the blood of Christ if Christ be ours so that there is no condemnation to them that are in Christ Jesus Rom. 8. 1. 3. We have but our day our houre our opportunity our present moment to look after Christ the day of life is uncertain and the day of grace is uncertain the Spirit blows when and where and how long and how short as himself listeth O that thou hadst known even in this thy day c. Luke 19. 42. Secondly We should look after Christ very seriously and carefully our Very seâ—iously souls should make it their solemn work and business yea all that is in our souls should be united and engagâ—d for to get Christ Simile As he said to his son Percute tanquam ad Aratrum Strike as thou wast wont to strike at the Plough so would I say look after Christ as ye are wont to look after the world the riches and honour and pleasure of it earnestly and with all your heart and with all your mind and with all your might the Kingdome of heaven should suffer viâ—lence c. Maâ—th 11. 12. Prov. 8. 17. Those that seek me early shall finde me Thirdly We should look after Christ diligently and laboriously not shrinking Diligently at any pains and any ways and any means to get Christ Prov. 8. 34. Blessed is the man that heareth me watching daily at my gates waiting at the posts of my doâ—rs Cant. 3. 1. By night on my bed I sought him whom my soul loveth
Ver. 2. I will rise up and go about the City in the Streets and in the broad ways I will seek him whom my soul loveth Ver. 3. The watchmen that go about the City found me to whom I said Saw ye him whom my soul loveth We should give all diligence to make our câ—lling and election sure 2 Pet. 1. 10. so should we to make Christ sure to our souls for Prov. 8. 35. Who so findeth me findeth life and ver 36. All they that hate me love death Fourthly We should look after Christ resolutely against all the discouragements Resolutely of our own hearts and against all the reproaches and contempts of the world and against all the suggestions of Satan as Jacob spake I will not let thee go except thou bless me Gen. 32. 26. Or as David one thing have I desired of the Lord that I will seek after c. Psal 27. 4. So Lord My heart is fixed my heart is fixed and engaged O give Christ to my poor soul O bring in my soul to Christ I perish without him as those out of the Ark I live only in and by him I shall be damned if I have not Christ Quest 2. Whether we do so indeed look after Christ as that we may get him Whether we do indeed look after Christ He looks after Christ so as to get him Who seeks him with a burdened spirit to be ours and finde the forgiveness of our sins in his blood Sol. This is a great and necessary question which may be thus resolved First That man looks after Christ as most probable to get him whose minding of Christ doth arise from a burdened spirit and a broken heart O when the Spirit of God doth so set our sins upon our consciences that they appear indeed as sins and do become the grievous burden of our souls and we are â—ow concluded and shut up by them as poor Prisoners utterly lost and undone and no hope nor help but in a Christ And hereupon our oppressed and dejected souls even from a clear experimental sense of our absolute need and want of Christ are carried out to the Prince of life and peace Master save us or else we perish thou art life and thou art peace and thou art help and thou only art our hope this is a right looking after Christ and this will bring us at length to the enjoying of him Secondly That man looks after Christ so as to get him whose soul doth Who hungers and thirsts for Christ come to an hungring and thirsting for Christ if any man thirsts saith Christ c. my meaning is 1. If it be Christ himself that the soul would have as it is bread which the hungry man would have and it is water that the thirsty man would have 2. If his heart be so affectionately set on Christ and drawn out after him that all shall go which hinders the fruition of Christ and that all shall be embraced that makes way for the enjoyment of Christ 3. If his soul be incessantly importunate for Christ even importunate for him O Lord how long will not be denied c. For whom I have suffered the lâ—ss of all things and do count them but dung that I may win Christ Phil. 3. 8. so Matth. 23. 46. Thirdly That man looks so after Christ as to get him who strives with Who strives with God for faith God for faith and attends the Word of faith and meditates much on Christ and on the promises of the Gospel and invitations of the Gospel and the encouragements of the Gospel to perswade and breed faith in him to joyne him to Christ O I want faith O that God would give me faith O that he would perswade and draw me by his own Spirit O that I could lay hold on Christ and receive him and give glory to his love and willingness and offers and promises and still the soul is upon this request Lord give me Christ and Lord give me faith and Lord strengthen faith c. Quest 3. How may one know that he hath got Christ to be his Christ and How one may know he hath got Christ to be his consequently the forgiveness of all his sins by Christ and for Christ Sol. I do but occasionally move this question for their sakes who would fain be ascertained that their sins are forgiven of which they cannot be unless and untill they be ascertained of Christ but to the Quaeries one may know that he hath got Christ that Christ is his and he is Christs by three Characters expressed in Three Characters of it three places of Scripture First If any man be in Christ he is a new creature 2 Cor. 5. 17. A new creature is changed his mind new and judgement new and affections new and words and conversation new and company new and employment new c. Secondly They that are Christs have crucified the flesh with the affections and lusts Gal. 5. 24. No sin hath dominion every sin is crucified it hath lost its dominion we are no friends to sin no servants to sin as Christ dyed for our sins so they that are Christs dye unto their sins in respect of love and of action Thirdly Christ becomes the Author of eternal salvation to all them that obey him Hebr. 5. 9. Christ rules where Christ saves if he be thy Lord assuredly he is thy Saviour His we are whose servants we are whom we do obey Thou hast delivered us and therefore thou shalt reign over us said they to Gideon so the man who is in Christ Thou hast redeemed me by thy blood and therefore thou shalt rule me by thy Spirit but if we will not obey Christ we have no interest in him Vse 2 A second Use of this Point shall be to shew the miserable condition of many persons for if forgiveness of sins come unto us only for the blood of Christ The miserable condition of such Who regard not the offers of Christ Who look for pardon on another account then two sorts are in a miserable condition they shall certainly miss thereof First Who regard not the offers of the Lord Jesus Christ but stand out and refuse him and will be enemies or strangers to him they reserve their hearts for the world and for their sins these men will live and dye in their sins Secondly Who look for the pardon of their sins upon another account than the blood of Christ if they give some almes there 's a foundation which they lay for the pardon of their sins if they say their prayers if they leave a sin they conceive here is cause enough why God should forgive them and if they serve him a little that also they build their hopes upon But all this unless God opens the eyes and changes the heart will prove a damnable mistake unto you for lying vanities you do forsake your mercies It is 1. Folly 2. Sin 3. Loss and Ruine thus to place
several experimental attainments of the people of God in this one particular David gained this assurance of the pardon of his sins in Psal 103 3. So did Paul when speaking of Christ who loved me and gave himself for me Gal. 2. 20. and 1 Tim. 1. 15. But I obtained mercy So have many thousands more in former times and in our times who believing rejoyce with joy unspeakable and full of glory for their interest in Christ and in the forgiveness of their sins in and for him Fifthly But lastly propend the advantages which would certainly result The advantages of it unto you upon the assurance that God hath for Christs take forgiven your sins what comâ—ortable advantages First This would quiet all your fears and possess your consciences with peace Being justified by faith we have peace with God Rom. 5. 1. I will lye down in peace saith David Psal 4. 8. Having got assurance Ver. 6. Secondly This would be a spring of joy and rejoycing â—sal 51. 8. Make me to hear joy and gladness that the bones which thou hast broken may rejoyce Psal 4. 6. Lord lift thou up the light of thy countenance upon me Ver. 7. Thou shalt put gladness in my heart more than in the time that their corn and wine increased Thirdly This would raise chearful confidence in your approaches to your God Hebr. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience c. Fourthly This would fully answer all temptations Who shall lay any thing to the charge of Gods Elect it is God that justifieth Who is he that condemneth it is Christ that dyed Fifthly This is it which would bear up your hearts in all the sad days which do or may befall you If you be sick this would be better than health what a cordial did Christ deliver to the diseased man in Matth. 9. 2. Be of good chear thy sins are forgiven thee If you be persecuted and troubled this would be a triumphant security unto you Rom. 8. 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness op peril or sword Ver. 37 Nay in all these things we are more than Conquerors through him that loved us Rom. 5 1. Being justified by faith we have peace with God Ver. 3. And we glory in tribulation I confess that faith can make a man to submit in a cross but assurance will make a Christian to triumph on it and over it Sixthly What shall I say more this assurance would make your whole life a delightful Paradise and your death at the last a desirable and quiet harbour and passage 2 Cor. 5. 1. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens If your sins for Christs sake be pardoned and you are assured thereof by the testimony of Gods Spirit then unquestionably there is no condemnation unto you and then as unquestionably your souls shall be saved and everlastingly blessed for Justification doth infallibly end in Glorification c. SECT III. Vse 2 AS I would have you to strive after the assurance that your sins are forgiven in the blood of Christ so in the second place I would have Be careful you be not deceived about it you very careful and circumspect that you deceive not your selves with a false assurance in this great and mighty business There are four sorts of people in the world 1. Some have no kind of assurance at all nor do they look after any 2. Some apprehend the want of assurance and are weeping and praying for it 3. Some have attained unto a true assurance and are rejoycing and blessing God for it 4. Some do deceive themselves with a false assurance that their sins are pardoned when indeed there is no such matter For the better managing of this Caution not to deceive our selves with a false assurance I will deliver my self in four Conclusions 1. It is possible thus to be deceived 2. Many have in this deceived themselves 3. Many do deceive themselves with a false assurance 4. It is a most dangerous deceit First That it is possible for men to be deceived with a false assurance and perswasion that their sins are pardoned and that God is reconciled unto them I It is possible to be deceived do not know any one thing in reference to salvation but it is possible for some or other to be deceived in or about it It is possible to mistake a false Religion for a true Religion It is possible for a man to please himself with false graces instead of true graces and with false repentance instead of true and with false faith instead of true and with false love instead of true and with a false perswasion or assurance instead of a true perswasion and assurance Are you assured that Christ is yours and God is yâ—urs and pardoning mercy is yours and salvation is yours another even upon deceivable grounds may be falsly perswaded of a propriety in all these Error is a natural to the corrupt judgement of man as any other sin and heart-deceitfulness is as proper unto us as heart-sinfulness Besides Doth not the Prince of darkness often change himself into an Angel of light And as he deludes men about the state of grace so he can as easily delude them about the comforts of that estate Why is it not as probable that Satan may render a bad estate as good and so cheat us with joy as he doth sometimes render a good estate as bad and so oppress us with fear and grief Nay once more Men will set up such opinions as do easily lead them into a false assurance v. g. 1. That God is made up only of mercy 2. That Christ dyed for all none excepted 3. That it is but to cry God mercy and all is well 4. That a good heart and a good meaning is enough and that they always have had Secondly As it is possible so it is real Many have deceived themselves with a false assurance instead of a true The Jews did so who called God Many have deceived themselves their God and their Father and insisted upon it with Christ that so it was and that they were his children and free-men So did Laodicea cheat and delude her self with a false perswasion that she was rich and increased and stood in need of nothing Revel 3. Nay the Apostle Paul he himself was thus deluded I saith he Rom. 7. â—9 was alive once without the Law 2 Cor. 10. 7. If any man trust to himself that he is Christs c. Did not they deceive themselves with a false perswasion who call upon Christ to open the door of heaven unto them Lord Lord open unto us Matth. 25 11. And they also who plead with Christ and contest with him Have we not
this it is enjoyed at an It is enjoyed at an easâ—e rate easie rate the price of it is very cheap as that ill piece of ground presently received the Word with joy Luke 8. 13. so a false assurance riseth very suddenly This houre very wicked and the next strangely assured it cost the man no tears nor prayers nor wrestlings for a man to be much in ignorance and wickedness and much in joy and assurance this cannot be right for the Apostle 2 Pet. 1. 10. would have us give all diligence to make our calling and election sure and Phil. 2. 12. To work out our salvation with fear and trembling All diligence and much pains must be laid out to attain a true assurance Many prayers Psal 51. 8. Make me to hear joy and gladness Many tears Psal 6. 6. All the night make I my bed to swim I water my couch with my tears Many waitings Psal 85. 2. I will hearken what God the Lord will speak for he will speak peace c. Fourthly A false assurance is a possession without a title The man talks of It is a possession without a title much joy and peace and comfort and assurance but there is not any one promise of God of these things to him nay God is so far from promising assurance of forgiveness that in the condition wherein this person remains there is not any one promise of forgiveness for he is wicked and unconverted and a stranger to Christ and to one remaining so there is not so much as a promise of pardon much less a promise of assurance that sin is pardoned Now take this for a certain truth that the assurance which any man hath of the pardon of his sins if it hath no foundation in a promise it is but a false delusion if God hath not promised to forgive you you cannot be safely assured that you are forgiven much more is it false if God threatens to destroy you for your unbelief and impenitency Suppose one doth promise and ensure in a conveyance of land such or such an estate to such or such a person whose name is there inserted and expressed Will you or may you thereupon seize your self of that estate and think to make money of it as yours who are not named in it this were a ridiculous madness Simile So the Lord makes promise of forgiveness of sins unto his â—eople unto them that believe unto them that repent those are their names whom God calls the heirs of his promise and presently you are confident and you are perswaded and you are assured that your sins are forgiven I pray you why so Is your name amongst the living do you repent of your sins who do still hold them fast and will not let them go Do you believe who still refuse to obey the voice of Christ God doth promise to comfort those that are cast down 2 Cor. 7. 6. Were your souls ever cast down And that they who sowe in tears shall reap in joy Psal 126. 5. Did you ever sowe in tears whose heart is hardened to this very day Fifthly A false assurance it is either without all ground or without all It is without ground or without sure ground proper and sure ground it is like the house built on the sand and not on a rock Matth. 7. For put it to any presumptuous sinner what are the reasons and grounds of your confidence what is the medium which doth thus perswade and assure you that your sins are certainly forgiven The man cannot if he will speak the truth give you any reason at all but so he thinks and he is of that mind and will be so and if he doth give you arguments and grounds they are of such a vulgar and common nature as no solid Christian dare build on them and the Scripture rejects them as unsafe being at the best and highest no other than civil men or hypocrites may be possessed of perhaps some outward temporal prosperity perhaps some works of civil righteousness perhaps some common supernatural gifts perhaps some external religious performances perhaps some sudden transient affections these or some other common works of the Spirit or matters below these are the foundations and bottomes upon which all his assurance is built Simile As if one should build a Ship of paper and set up there his confidence of safety The Scripture as you shall shortly hear lays other and more sure and higher foundations of building up a right assurance Sixthly I will adde one discovery more of a false assurance and that is It is vain and ineffectual this it is a vain and ineffectual assurance like painted fire which heats not or like a counterfeit drug which purges not There are five things which it never produceth and therefore it is not true assurance but an empty delusion 1. It makes not the heart more holy He that hath this hope purifieth himself as he is pure 2. It makes not the heart more humble but always more proud therefore it is no work of the Spirit 3. It makes not the heart more sorrowful for sin past and ashamed for sinning against such gracious mercies but leaves it hardened 4. It makes not the heart more fearful to sin but rather more ventrous neither do any more additions of sinning shake and interrupt or trouble this assurance 5. It puts not out the heart in more love to God or zeal for him or to express one jot more of godliness in the conversation all which doth infallibly prove that the assurance comes not from the Spirit of God but from a spirit of delusion Fourthly Now in the fourth and last place I will shew unto you that this false assurance concerning the pardon of our sins is a most dangerous deceit It is a most dangerous deceit It is soul deceit which will appear unto you thus First It is a soul deceit such a sinner deceives his own soul which is of all other deceits the highest and the worst There is a twofold self deceit 1. One respects our bodies and our outward temporal estates this many times proves very uncomfortable unto us and very miserable to our posterity 2. Another respects our souls and our sâ—iritual and eternal estates as to be confident that we are in a good estate when really we are in a bad estate and that we belong to Christ when really we do belong to Satan and that our sins are pardoned and that God loves us and will indeed save us when indeed our sins are not pardoned but remain debts uncrossed and we still lie under the wrath of God and under condemnation This is soul deceit and most woful deceit it is worse than to rest upon a false title for all our worldly estate it is worse than to trust to a false plea and vain defence for a mans life and it is the worse because 1. The sinner will not easily be convinced 2. Nor come back and begin the work
people and I will be your God Isa 56. 7. Even them especially of those that take hold of Gods Covenant ver 6. will I bring to my holy Mountain and will make them joyful in my house of prayer Isa 30. 19. He will be very gracious unto thee at the voice of thy cry when he shall hear it he will answer thee Psal 35. 3. Say unto my soul I am thy salvation O what earnest wrestling prayer came from David before he could hear that voice of joy and gladness in Psal 51. And this is so experimented a truth that usually the sweetest assurances do attend our deepest tears and our highest prayers If therefore the assurance which you finde concerning the pardon of your sins be the perswasion given to you by the Spirit of God it doth alway follow mournfulness of heart for sin and an holy change of heart and faith in Christ and on the promises of Christ and earnest prayer if it be before or without any of these it is not the assurance of the Spirit of God but a delusion of our own spirits Secondly You may know that your assurance is the right assurance of the Spirit by those present appearing qualities which do always accompany the assurance By some presently accompanying works which comes indeed from the Spirit I will mention three of them First If it be the very assurance from the Spirit of God that your sins in particular Lâ—ve to God are forgiven this will immediatly kindle such a flame of love to God as you never found the like in all your lives We love him saith John because he loved us first 1 Joh. 4. 19. O Sirs when the love of God is shed abroad in our hearts by the Holy Ghost Rom. 5 5. Simile and so it is when he assures us that God for his great love and rich mercy hath forgiven us never was the heart of tender wife more knit to her husband than the heart of the assured sinner is to his forgiving God never did Jonathan delight more in David than this poor soul doth in his God why he loves him so sensibly so enlargedly that he meditates and meditates that he admires and admires and cries out Who is a God like unto thee O I love thee for this love for this mercy of mercies Mary had many sins forgiven her and Christ assured her of it therefore she loved much Luke 7. 47. Secondly If it be the very assurance of the Spirit of God that your sins are forgiven Softness of heart this will immediatly soften and melt your heart into such pure springs of tears that hardly you ever found the like for kind or degree There are tears which a man sheds before assurance for his sins and they are acceptable to God nevertheless they are something brakish and mixt with some trouble and distress but the tears of sorrow for sinning against God assuring us that he hath pardoned our sins they are so without all legality if I may phrase it so they flow from the soul so freely so tenderly so feelingly so abundantly I think that a man never wept more bitterly nor ever condemned himself more freely nor ever was more ashamed of himself and sinnings than at that time when God gave him his full discharge and pardon under the seal and witness of his own Spirit Ezek. 16. 61 63. Ashamed and confounded when God was pacified towards them The Prophet expresseth the quality and the quantity of their mourning in Zach. 12. 10. Object I but it should rather produce joy Sol. So it doth at the same time which is strange the greatest joy and the deepest sorrow Thirdly If it be the very assurance from the Spirit of God the heart thereupon Humbleness of heart becomes so humble and so lowly and so nothing the nearer that God draws to his people the more humble they are for when Gods Spirit assures us he doth cause us to see our own unworthiness and the exceeding riches of Gods grace Mark the men most eminent for assurance in Scripture of all men they were the most humble and lowly There are three men most high in assurance First Abraham was so He was strong in faith and he was fully perswaded and he was a most humble man Rom. 4. 20 21. Behold I have taken upon me to speak unto the Lord who am but dust and ashes Gen. 18. 27. Secondly David also was so Thou art my God Thou hast forgiven my iniquities and he also was a most humble man Who am I O Lord God! and what is my fathers house 2 Sam. 7. 18. Thirdly And Paul was so Who loved me and gave himself for me Gal. 2. 20. yet this man was a very humble and lowly man The least of the Apostles 1 Cor. 15. 9. Less than the least of all Saints Eph. 3. 8. and not meet to be called an Apostle O Christian you who talk how much and how long you have been assured where is this high love where is this deep sorrow where is this humble lowliness did your assurance ever produce these in you if not assuredly you have mock't your souls all this while with vain delusions Thirdly You may know that your assurance is right and comes from the very By the effects flowing from assurance Spirit of God by these singular fruits and effects which consequently do flow from your assurance I will mention six of them 1. Quietation of heart 2. More care to walk in all well-pleasing before the Lord. 3. More regard unto and delight in the Word 4. More zeal 5. More fear 6. More height of heart First One effect which flows from a right assurance that our sins are forgiven is a Quietation of heart present quietation of heart all storms cease upon one word spoken from the Spirit There were many doubts and many fears and many disputes and many reasonings and many sad thoughts and restless motions in the soul but when assurance of forgiveness is given in by the Spirit of God to our spirits all these do cease and there ensues a gracious calme in the conscience even an excusing delightful and joyful rest When God lifted up the light of his countenance upon David he lay down in peace Psal 4. 6 8. Now this quietation differs much from that Stupidity in a man deluded with a false assurance for First This stupidity is not the quieting of a troubled soul but so is this Secondly Their quietness is the effect rather of ignorance because they do not know their miserable condition than of assurance that they do certainly know their pardoned condition Thirdly Their quietness is from a seared conscience but not from an assured and pacified conscience Fourthly It is a passive silence but in this conscience doth witness and the heart rejoyceth Well then spiritual and joyful rest or quietation is the proper fruit of true assurance and verily it cannot but be so for assurance in the very nature of it
Pet. 1. 10. and proving and trying your selves whether Christ be in you of a truth 2 Cor. 13. 5. and working out your salvation Phil. 2. 12. Secondly The comfort of sincerity that you are on the way to be assured not resting in the want of assurance nor in idle complaints but as you pretend an opinion and judgement rightly valuing it and that your hearts are set upon it so your souls are indeed drawn forth to the ways of enjoyment Thirdly The comfort of Gods presence for it is from the Spirit of God that your hearts do thus prize and thus long for and thus labour for assurance he begets those thoughts and those desires and those prayers you have the presence of the Spirit though not the assurance of the Spirit Fourthly The comfort of hope that at length you shall see the God of gods in Zion that you shall see his face with joy that he will create peace and assurance in your hearts for he never fills the soul and stirs and draws it unto himself for his gracious favour but at length he doth make his loving kindness known unto that soul and he doth thus prepare the heart because he will incline his ear Fourthly A fourth support unto you is this although you have not this assurance in your own hearts yet you have it in Gods promise who assures you that he will sprinkle it upon you and faithful is he who hath promised who will also do it Secondly But now I come unto the Direction which I would commend to weak Direction believers for the attaining of their assurance and they are these First Diligent attendance upon the Word of God that this is a good means to attain Dâ—ligent attendance upon the Word assurance may appear by three particulars 1. God hath instituted or ordained his Word not only for the conversion but also for the consolation of his people and the assuring of them Rom. 15. 4 Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope 1 Joh. 1. 4. These things write we unto you that your joy may be full 1 Joh. 13. These things have I written unto you that believe on the Name of the Son of God that you may know that ye have eternal life Mark written for our comfort written that our joy may be full written that believers may know they have eternal life why then unquestionably the Word is a means to attain assurance c. 2. The people of God have attended the Word for this very end to gain assurance Psal 48. 9. We have thought of thy loving kindness O God in the midst of thy Temple Psal 85. 8. I will hearken what God the Lord will speak for he will speak peace unto his people 3. They have found assurance upon the attending on the Word Psal 63. 1. O God thou art my God early will I seek thee my soul thirsteth for thee Ver. 2. To see thy power and thy glory so as I have seen thee in the Sanctuary Ver. 3. Because thy loving kindness is better than life He had seen experimentally the power and the glory of God in the Sanctuary i. e. the mercy and the loving kindness of God in Christ the assurance and feeling of it in the use of the Word c. Eph. 1. 13. In whom ye also trusted after that ye heard the Word of truth the Gospel of your salvation in whom also after that ye believed ye were sealed with the holy Spirit of promise Secondly Fervent prayer unto the Lord this is also a means to obtain assurance Fervent prayer Ps 119. 58. I intreated thy favour with my whole heart and two things demonstrate this unto us 1. Some special promises to this purpose viz. Isa 56. 7. Even them will I bring to my holy Mountain and will make them joyful in my house of prayer c. What is that which makes the heart of the people of God joyful David tells you in Psal 4. 6. Lord lift thou up the light of thy countenance upon us and Ver. 7. Thou hast put gladness in my heart c. and where is this joyfulness promised by what means I will make them joyful in my house of prayer Joh. 16. 24. Ask and ye shall receive that your joy may be full Ver. 22. Whatsoever ye ask the Father in my Name he will give it you Here is a fulness of joy and that certainly is in assurance and that fulness of joy is promised upon prayer 2. Some particular experiences Psal 30. 10. Hear O Lord and have mercy upon me c. Ver. 11. Thou hast turned for me my mourning into dancing thou hast put off my sackcloth and girded me with gladness Object But will some say We have heard the Word a long time and we have prayed and sought the Lord a long time and yet we cannot attain to this assurance of forgiveness Sol. Therefore be sure to take in three things when you pray for this assurance 1. Apious valuation of it Thy favour is life Psal 30. 5. Thy loving kindness is better than life Psal 63 3. O visit me with thy salvation Psal 106 4. 2. A believing perswasion that God will hear you in this Luke 11. 13. How much more shall your heavenly Father give the holy Spirit to them that ask him and that Spirit is the Spirit of Adoption that witnesseth with our spirits that we are the children of God Rom. 8. 16. David hath a singular passage in Psal 119. 147. I prevented the dawning of the morning and cryed I hoped in thy Word where observe three things 1. The earliness of his prayer I prevented the dawning of the morning he could not sleep but must arise and pray 2. The earnestness of his prayer I cried he was solemn serious and fervent 3. The faith with his prayer and I hoped in thy Word in one of these our prayers do fail and so we get not our assurance 3. A patient expectation a continuance in prayer still importuning the Lord and waiting on him for this great testimony of his pardoning mercy Isa 30 18. Blessed are all they that wait for him Psal 85. 8. I will hearken what God the Lord will speak for he will speak peace c. These Ingredients are still to be remembred and taken in if you would prevail for the assurance c. Thirdly A conscientious care in all our ways to walk before God in all well-pleasing A conscientious care to walk in all well-pleasing A godly walking brings most glory to God and most comfort to our own consciences there are two excellent places for this purpose Isa 32. 17. The work of righteousness shall be peace and the effect of righteousness quietness and assurance for ever Joh. 14. 21. He that hath my Commandments and keepeth them is he that loveth me and he that loveth me shall be loved of my Father and I will love
him and will manifest my self unto him I beseech you to remember five passages 1. That men who make no conscience of their ways but walk licentiously and dissolutely they can never come to their assurance Isa 59. 8. The way of peace they know not Isa 57. 21. There is no peace saith my God to the wicked Psal 119. 155. Salvation is far from the wicked for they seek not thy statutes 2. That the people of God for particular failings in a conscientious and careful walking have forfeited their assurance David did so Psal 51. 8 11 12. 3. That assurance is frequently promised to an upright conscientious careful walking Psal 11. 7. The righteous Lord loveth righteousness his countenance doth behold the upright Psal 50 23. To him that ordereth his Conversation aright will I shew the salvation of God 4. That such persons have found abundance of joy and comfort 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with flesh wisdome but by the grace of God we had our Conversation Psal 119. 165. Great peace have they which love thy Law 5. That all persons that do thus walk and continue so to do although for some space of time they may not finde this assurance yet they shall at length enjoy it Psal 97. 11 Light is sown for the righteous and joy for the upright in heart Simile The seed which is sown lies for a while under ground but at length it appears therefore you who desire to enjoy the pardon of your sins this do 1. Keep up a mourning heart for your sins 2. Enter into and keep on in the paths of righteousness follow on to know the Lord and ye shall know him Hosea 6. 3. Then shall we know if we follow on to know the Lord. Fourthly An humble dependance upon the Lord graciously to work this comfortable An humble dependance upon God to work it in us assurance in our hearts although we be utterly unworthy thereof Psal 33. 21. Our hearts shall rejoyce in him because we have trusted in his holy Name As you can plead no worthiness of pardoning mercy so neither of the assurance thereof but only in Christ and therefore you must depend upon God who loveth freely and receiveth graciously that he according to his promise and for his Christs sake will make his face to shine upon you Go in peace your sins are forgiven you Vse 4 Doth the Lord promise to sprinkle clean water upon his people then do you whose hearts the Lord hath sprinkled with the assurance of the pardon of your You that have this assurance sins remember and heed a few things which do especially concern you First Be you exceedingly thankful indeed you cannot but be so if God hath Be thankful thus sprinkled your consciences to bring you into Covenant and to assure you that you are so to bring you into Covenant and to assure you that you are Christs to forgive you all your sins and to assure you thereof O how great how sweet is this goodness Mercy and the assurance of mercy love and the assurance of love a good estate and a comfortable estate life and the assurance of life heaven and the assurance of heaven this was the first desire of the Church Cant. 1. 2. Let him kiss me with the kisses of his mouth for thy love is better than wine and this was the last desire of the Church â—ant 8. 13. Cause me to hear thy voice Assurance is the top of all our comfortable mercies and the top of all our desires Be chearful Secondly Be more chearful in your spiritual course when God gives you assurance Simile he doth as it were take the ring off his own finger and put it upon yours saith David Psal 105. 3. Let the heart of them rejoyce that seek the Lord. How joyful then should the hearts of them be that find the Lord When Simeon got Christ into his arms he rejoyced The possession of Christ and the evident fruition of pardon are matter of great joy walk like pardoned men and like a people assured of a reconciled God in Christ Thirdly Be very watchful no mercy must make us secure assurance it self must Be very watchful make us the more vigilant Christ was tempted after that voice came from heaven This is my beloved Son in whom I am well pleased And Pauls temptations were very strong after that he had been wrapt up into the third heaven Let me tell you two things and they may serve to make you watchful after your sweetest assurances 1. One is that still much of sinful corruption dwells in you though assurance doth for the present clear the mind of all doubts yet it doth not cleanse the heart of all sins 2. Another is that temptations usually attend assurances Satan is an enemy to our comforts as well as our graces and sometimes they prevail over us if they find us careless Fourthly Be very faithful and stedfast He will speak peace unto his people and to Be faithful his Saints but let them not turn again to folly Psal 85. 8. Sin should be most odious when mercy hath been most gracious O do not for a taste of sinful pleasures lose all the taste of most sweetest assurance sinnings do most provoke God and prove most bitter to us after the greatest experiences of Gods loving kindnesses Fifthly Be very fruitful the assured Christian of all others should be the tallest Be very fruitful Cedar the brightest Sun and most fruitful Vine Who should abound more in duty than he who hath found God most abounding to him in mercy I will say no more but this thy assurance was never right if it hath not made thee a more zealous friend for God and a more diligent servant to Christ and a more deadly enemy to sin Ezek. 36. 26. A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh CHAP. VII Sanctification promised as well as Justification AS the former words contained the promise of Justification in the forgiveness of all the sins of all the people of God so these words do contain the promise of Sanctification in the renewing of all the hearts of all the people of God In them there are three things very observable First The Connexion of this promise with the former in that particle also also a new heart will I give unto you Secondly The Authour or undertaker of the particular good promised viz. God himself I will give you a new heart and I will put a new spirit within you Thirdly The very blessing here distinctly promised by God unto his people a new heart and a new spirit From these Parts there are three Propositions which I would briefly discourse upon I. That Sanctification is promised unto the people of God
as well as Justification II. That God himself doth undertake to sanctifie or to renew the hearts of his people III. That a new heart and a new spirit God will give unto all his people in Covenant SECT I. Doct. 1. THat Sanctification is promised unto the people of God as well as Justification Sanctification is promised as well as Justification or with Justification God doth promise not only to pardon the sins of his people but also to sanctifie and renew the hearts of his people a new heart also will I give you For the opening of this precious Truth I will shew unto you 1. The distinction or difference between Justification and Sanctification for the word also imports as much 2. The Connexion between them both 3. The Reasons why God promiseth the one with the other First The distinction or difference 'twixt Justification and Sanctification for they The difference between Justification and Sanctification are promised as two distinct or several gifts I will also c. which could not be spoken if they were both of them one and the same thing They differ thus First There is in Justification a change of the state he who was in the state They differ in six things of death and wrath being justified is in the state of life and love he is passed from death to life but in Sanctification of the heart he who was unholy is now made holy his heart is changed Secondly Justification looks at the guilt of sin and frees us from condemnation There is no condemnation to them that are in Christ Rom. 8. 1. But Sanctification looks at the filth of sin and frees us from the dominion of sin Sin shall not have dominion over you for ye are not under the Law but under grace Rom. 6. 14. Thirdly In Justification there is the righteousness of Christ imputed to us for which God accounts us righteous but in Sanctification there is grace infused into us by which we are made conformable unto the image of Christ that depends upon the merit of Christ and this depends upon the Spirit of Christ Fourthly The matter of â—â—â—â—â—ification is perfect and without any defect and exception the justice of God cannot finde any want in the obedience of Christ which was full and compleat and perfectly satisfied the Law of God but the matter of our sanctification is imperfect and weak and we cannot stand before Gods Judgment-seat with it Fifthly All who are justified are justified alike there is no difference amongst believers as to their Justification one is not more justified than another for every justified person hath a plenary Remission of his sins and the same righteousness of Christ imputed but in Sanctification there is difference amongst believers every one is not sanctified alike but some are stronger and higher and some are weaker and lower in grace Sixthly In Justification there is nothing of sin remaining which hath any cotrariety to the justified estate but in Sanctification there is something of sin remaining in the sanctified person which is contrary to that grace which is wrought in us by the Holy Spirit Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary one to the other c. 2ly The Connexion of Sanctification with Justification You may read in The connexion of Sanctification with Justification Scripture of a four-fold conjunction of these two great gifts of God unto his people First In the promises of the Covenant they joyn hand in hand come forth like A four-fold cennexion In the promises twins out of the womb of grace Jer. 33. 8. I will cleanse them from all their iniquity whereby they have sinned against me and I will pardon all their iniquities whereby they have sinned and whereby they have transgressed against me Here you see them both expressed together in the same deed I will cleanse them from all their iniquity there is our sanctification promised And I will pardon all their iniquities there is justification promised Mich. 7. 19. He will subdue our iniquities and thou wilt cast all their sins into the depths of the sea Here you finde them again in promise He will subdue our iniquities this is sanctifying and he will cast all c. there is justifying Heb. 8. 10. I will put my Laws into their mindes and write them in their hearts there is the promise of sanctification Ver. 12. And I will be mercifull to their unrighteousness and their sins and their iniquities will I remember no more there is the promise of justification Rev. 2. 17. I will give him a white stone and in the stone a new name written c. Secondly In people of the Covenant All who are effectually called and In the people of the Covenant brought into Covenant they are justified and they are sanctified they partake of mercy and they partake of grace If any man be in Christ he is a new creature 2 Cor. 5. 17. He is made holy so 1 Cor. 6. 11. Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God And in 1 Cor. 1. 30. Of him are ye all in Christ Jesus who of God is made unto us Righteousness and Sanctification So Ephes 1. 7. In whom we have redemption through his blood the forgivenesse of sins Chap. 2. 1. And you hath he quickned who were dead in trespasses and sins Thirdly In the desires of the people of the Covenant Their hearts are drawn In the desires of the people of the Covenant forth with the desires of both Psal 51. 1. Have mercy upon me O God according to thy loving-kindness according to the multitude of thy tender mercies blot out my transgressions Here is earnest prayer for mercy to pardon sin Ver. 10. Create in me a clean heart and renew a right spirit within me here is earnest prayer for grace to sanctifie Fourthly In the Mediatour of the Covenant who is the Head of his Church as well In the Mediatour as the Saviour of his body Ephes 5. 23. And gave himself for it that he might sanctifie and cleanse it with the washing of water by the Word Ver. 26. as well as to wash it from its sins in his own blood Rev. 1. 5. And gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Tit. 2. 19. And bare our iniquities in his own body on the tree that we being dead to sin should live unto Righteousness by whose stripes we are healed 1 Pet. 2. 24. He was anointed not only to be our Priest to take away our sins by his body but also to be a Prophet to reveal unto us the whole will of God And this is the will of God even our sanctification 1 Thes 4. 3. 3ly The Reasons why God doth promise
these two great Gifts of holiness and forgiveness to sanctifie his people as well as to justifie them There Reasons why God doth sanctifie as well as justifie Both have a necessary respect to our salvation may be these Reasons for their Connexion First Both of them have a necessary respect to the salvation of the people of God A man must be justified if he will be saved and a man must be sanctified if he will be saved he cannot be saved without both he cannot be saved unless he be justified Rom. 8. 30. Whom he called them also he justified and whom he justified them he also glorified None are justified but such as are called and none are glorified but such as are justified Mar. 16. 16. He that believeth shall be saved and he that believeth not shall be damned He cannot be saved unless he be sanctified Joh. 3. 5. Jesus answered Verily very I say unto thee except a man be born of water and of the Spirit he cannot enter into the kingdom of God Heb. 12. 14. And holiness without which no man shall see the Lord Here you see a necessity of both of them in reference to salvation we many times think that if our sins are pardoned there needed no more to save us but we are deceived for as forgiveness is necessary so is holiness necessary to our salvation as no unpardoned person so no unsanctified person shall be saved Secondly The people of God do stand in need of them both neither can they be Gods people stand in need of both restored or repaired without both for the sinnes which are in them are 1. Guilty obligations they bind them over to wrath and curse 2. Filthy pollutions they do stain and defile them and make them odious in the eyes of God Under the first notion they are a debt and under the other notion they are a disease and under both they render us needy of mercy and of grace Pardoning mercy alone doth not answer the sinful condition of man for that is a remedy only against the guilt of sin sanctifying mercy is also required to be a recovery from the filthy pollution of sin As if one be a sick Malefactor this man hath a double need he needs a pardon as he is a Malefactor and he needs a healing medicine and plaister as he is sick Now the Covenant of grace is a full remedy to the sinner and it is a full recovery Ergo God promiseth to sanctifie as well as to justifie Thirdly God doth intend an everlasting communion twixt his people and himself God intends an everlasting communion betwixt him aâ—d his people in the Covenant a communion in this life and a communion in the other life and indeed the people of God their fellowship is with the Father and with his Son Jesus Christ 1 Joh. 1. 3. They are made nigh by the blood of Christ and have accesse unto him But they must be sanctified as well as justified for the enjoying of that communion because two things are opposite to our communion with God 1. One is enmity 2. The other is inconformity Whiles God and we are enemies how can there be communion between us Therefore in justification that enmity is removed and slain by the blood of Christ and whiles God is holy and we remain unholy there is such a dissimilitude and inconformity of our natures that there can be no communion neither and therefore God doth sanctifie our hearts by his Spirit that we partaking of the Divine Nature by way of similitude may have fellowship and communion with him Pardon of sins only makes not sufficient way for this communion for notwithstanding that pardoning mercy the heart of man is so sinfull that God cannot endure us being of purer eyes than to behold sin Put away your iniquities from before mine eyes and then come and let us reason together c. Isa 1. Fourthly We cannot glorifie God unlesse he sanctifie us Beloved the people of God are formed by him to shew forth his praise they are the only people We cannot glorifie God without sanctification that do glorifie him and honour him But this cannot be unless he were pleased to sanctifie them God indeed can glorifie himself towards us though we be not holy but we cannot glorifie him untill we are made holy we cannot glorifie him in our hearts for what glory can God have by an unbelieving impenitent hardened sensual ignorant proud ungodly heart Nor in our actions for they are as our hearts are the fruit is as the tree is c. What can a dead or a sick man do for service Fifthly we should have small comfort and peace if the Lord did not sanctifie as well as justifie us to have sinfull lusts still raigning and ruling and breaking out this would make our life uncomfortable Sixthly Are not the people of the Covenant his children and would you have the holy Father to be the Father of unholy children is this to be born of the Spirit Whatsoever is born of the flesh is flesh and whatsoever is born of the Spirit is Spirit Joh. 3. Vse 1. This serves to reprove those men who divide those things which God Reproof oâ— those who do divide these hath joâ—ned together who are altogether for Justification but nothing at all for Sanctification They exalt the Righteousness of Christ but they cry down the holiness of Christ They would have men to be believers of Christ but they would not have men to be holy and why not holiness as well as Faith because say they holiness cannot justifie us But this is both an Erroneous and Ridiculous Opinion as if Christians had nothing to look after but Justification and as if the gracious works of the Spirit must therefore be rejected because they are not able to justifie us Luther arguing upon this Point saith that we must give In Gal. 3 p. 356. unto every thing that which is proper unto it would you saith he conclude that because your monie and lands and eyes and hands do not justifie you therefore you must reject all these So because holiness doth not justifie you will you conclude that you must reject it As the Righteousness of Christ hath its proper excellency to justifie us so hath holiness its proper excellency to renew us to conform us unto Christ and to make us to walk as becometh men in Christ Besides would God have made Christ to be our Sanctification as well as our Righteousness if holiness did not concern us as well as faith and would he have joyned Remission of sinnes with the sanctifying of our hearts if that alone were all that concerned us Nay Faith is said to sanctifie us as well as to justifie us Vse 2. It also reproves the general presumption of men who think of nothing Reproof of the general presumption of men in order to their salvation but Gods mercy they talk much of mercy and sometimes seem affectionate
for mercy to pardon their sins and never mind holiness nor how to get their hearts to be sanctified Nay they oppose holiness and scoff and scorn at holiness These men will lose their souls because both of these which God hath promised are necessary for salvation you must have your sins pardoned or else you cannot be saved and so you must have your hearts sanctified or else you cannot be saved Quest 1. But you may say unto me why do men look only after mercy and Why men look after mercy and not holiness not also after holinesse seeing God hath joyned them together in his promise and both must be in persons which will be saved The Reasons may be these First Holinesse is more contrary to mans sinful nature than mercy Mercy indeed relieves the sinner in a more easie and delightful way but holiness though it doth relieve the sinner yet it doth it in a way more cross to our sinfull love for it fights against our sins and doth purge and work them out from our hearts and will not suffer sin to bear Rule there Secondly Though holiness be the way to heaven yet sinfull men do not look on it as so but they look on it as the way of trouble and reproach as a way that is contradicted and exposing them to crosses losses and contempts and which is too severe against their carnal liberties and pleasures and wills and therefore they like it not No man reproacheth another because he is justified but because he is sanctified for sanctification is a reproach and condemnation to the evil wayes of men Vse 3. Doth God promise to sanctifie his people as well as to justifie Be not content with the one without the other them Then be not content with the one without the other but joyn them in your prayers which God hath joyned in his promises Be not satisfied that you sins are pardoned neither be satisfied that your hearts be sanctified as he cryed out Domine de penitentiam da indulgentiam so do you Lord give me grace and Lord give me mercy God is a holy God as well as a mercifull God and Jesus Christ came by water and blood 1 Joh. 5. 6. Let your hearts be earnestly carried out for both To this end remember six Conclusions First Though your Right and Title to heaven lies in Justification yet your meetnesse and fitnesse for heaven lies in your Sanctification Col. 1. 12. Giving thanks unto God the Father who hath made us meet to be partakers of the inheritance of the Saints in light Acts 20. 32. I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them that are sanctified Is it meet or fit that an ungodly person should be in heavenly glory The Leper had a right to his house yet was not fit to dwell in it untill he was cleansed Secondly When you look at the pardon of your sins you seem to look more at your selves your own safety your own peace your own deliverance from wrath and hell but when you look after sanctification you rather look more at Gods glory how you may be enabled to honour him more 1 Pet. 2. 9. Yea are a chosen generation a royal Priesthood an holy Nation a peculiar people that you should shew forth the praises of him who hath called you out of darkness into his marvellous light Thirdly We should be compleat in Christ Col. 2. 10. And in all the will of God Chap. 4. 12. How can this be if Christ be not your sanctification as well as Righteousness if you be not partakers of his Spirit as well as of his merit if you do not dye and live with him Fourthly It is a sign of a naughty heart when mercy alone is desired and that only will satisfie In an exigence the most wicked man will cry out for mercy but he never cries for sanctity Pharaoh put Moses upon it to pray that God would forgive his sinne but never that God would heale his hardness Fifthly As God promiseth the one as well as the other so he will never give the one without the other If he justifies you he likewise sanctifies you and if you are not sanctified assuredly you are not justified when you are by Faith united to Christ your communion immediately falls in for sanctification as well for Righteousness And it is impossible that Christ should be yours but you must have the Spirit of Christ Rom. 8. 9. If any man have not the Spirit of Christ he is none of his and that Spirit quickning us with a new life and mortifies our lusts Some hold that sanctification is an inseparable effect of justification but unquestionably it is a companion of it and a lively testimony of it Sixthly Because he promiseth both therefore seeke for both Consider 1. God promiseth nothing that is superfluous or useless but it is good and for our good 2. He promiseth no good which he 1. Is not able to perform And 2ly willing to perform Holiness is an excellent good it is the image of God it is the glory of God it is called glory 2 Cor. 10. it is the glory and excellency an unholy person is but vile and base the Saints are the excellent on the earth Psal 16. 2. It is our perfection it is the highest elevation of our names here on earth and hereafter in heaven it is the prime work of the Spirit it is the scope of election he hath chosen us that we should be holy Ephes 1. 4. It is the scope of vocation God calls us unto holiness 1 Thes 4. 7. And this God hath promised to give c. But I shall speak no more at present of this general Observation I will touch a little also upon the next general Proposition and then I will come to the principal matter in the Text. SECT II. Doct. 2. THat God himself undertakes in promise to sanctifie the hearts of his people I will give you a new heart and I will put a new spirit within God himself undertakes to sanctifie his people you Levit. 20. 8. I am the Lord that sanctifieth thee Luke 11. 13. How much more shall your heavenly Father give the holy Spirit to them that ask him Joh. 17. 17. Sanctifie them through thy truth thy Word is truth 1 Thes 5. 23. The very God of peace sanctifie you wholly Quest Why God undertakes it First Else it were impossible to be effected Consider First That no creature can make it self holy it cannot change it self no man Why God undertakes it Else it were impossible No creature can make itself holy can change his own sinful heart Who can say I have made my heart clean Prov. 20. 9. And this will appear by two particulars 1. No sinful man hath any supernatural power in him to produce any superdatural work in himself he is without all strength without me saith Christ
spiritual trouble no conflict is to be found in his heart What lack I yet said that desuded covetous young man in the Gospel And I was alive once without the Law said Paul Rom. 7. And I stand in need of nothing said Laodicea Rev. 3 All is well and all is safe and all is quiet sin is no enemy to it self Simile Cold doth not contend with cold nor darkness with darkness all contention or conflict ariseth from contrariety and the flesh is not contraâ—y to the flesh it is the Spirit which is contrary to the flesh c. Thâ—rdly Enmity to godliness in the power of it and to grace in the life of Enmity to godliness it and holiness in the practice of it Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be Eph. 4. 18. Being alienated from the life of God Joh. 3. 20. Every one that doth evil hateth the light Prov. 29. 27. He that is upright in his way is abomination to the wicked Amos 5. â—0 They hate him that rebuketh in the gate and they abhor him that speaketh uprightly Psal 2. 3 Let us break their bands asunder and cast away their cords from us This is an evident sign of a wicked heart of an heart far from renewing grace Thou childe of the Divel thou enemy of all righteousness said Paul to Elymas Acts 13 10. and Cain hated his brother c. Why do you not love such a child as well as the other and countenance such a servant as well as the other and regard such a one of your Kindred as well as another and why do you not speak evil of such a neighbour rather than of another Live they not as peaceably and as inoffensively and deal they not as justly and squarely O but he is godly he is religious he will not run with us to the same excess of Riot he will not Swear and Drink and play the Good-fellow c. Fourthly Bondage unto sinful lust spiritual slavery is a real testimony of Bondage to sinful lusts an old heart when a man is held fast with the cords of his sins when he is a servant to sin obeys it in the lusts thereof hath an heart that cannot cease to do evil doth project for sin and is at the commands of it and will not forsake it but takes pleasure in unrighteousness his heart and sin are joyned and matched together as it were by Covenant he will reject Christ and renounce mercy and be contented to forfeit salvation and venture to damn his own soul rather than he will forsake his sin and come under the power of changing and renewing grace Unchangedness of Conversation Fifthly Vnchangedness of Conversation when the Leopards spots continue and the Blackmores skin remains and the scum of a vain graceless life departs not but a person walks still in the paths of unrighteousness and ungodliness what he was that he is as he hath lived so he dyeth and so he will live and dye hates to be Reformed scorns to be a Changeling is Proud still is a Drunkard still a Whoremonger still a Sabbath breaker still a Swearer still a Scoffer still c. 2. The woful misery of persons continuing in their old sinful condition The misery of such I will but mention the sum of their misery First Certainly they are out of Covenant and therefore God is none of theirs he neither doth nor will own them for his and if God will not own them then mercy will not own them Secondly They belong not to Christ at all for in 2 Cor. 5. 17. If any man be in Christ he is a new creature O how cursed is the sinner who hath not Christ to redeem him from the curse Thirdly They shall never be saved for Hebr. 12. 14. Without holiness no man shall see the Lord. Fourthly They shall certainly be damned 2 Thes 2. 12. That they all might be damned who believed not the truth but had pleasure in unrighteousness SECT III. Vse 2. DOth God promise to give unto all his people in Covenant a new heart Try our selves what newness is in us and a new spirit then let us search our hearts and look what newness God hath wrought there We find new fashions upon the backs of persons and we find new opinions in the heads of persons and we find new changes in the Civil State and we find new afflictions upon our persons and we find new fears in the hearts of men and we find new and strange dispensations of Gods Providence but where is this new heart one looks after a new place and another after new preferment and another after new pleasures and another after new friendship and another after new safety but who looks after the old truths the good Christ and the new heart who of us can say in a spiritual sense what he spake in a corporal sense One thing I know that whereas I was blind now I see Joh. 9. 25. May it be affirmed of us what Paul spake of the Ephesians Ye were sometimes darkness but now ye are light in the Lord Eph 5. 8. Or what he spake of some of the Corinthians Such were some of you but ye are washed but ye are sanctified c. 2 Cor. 6. 6. And what he spake of the Romans Ye were the servants of sin but you have obeyed from your heart that form of doctrine which was delivered you Rom. 6. 17. And being made free from sin ye became the servants of righteousness Ver. 18. Object But will some reply we are much deceived if that we have not new hearts and changed spirits Sol. I answer ye may be deceived and in nothing sooner than in your own hearts Our hearts may deceive us in this the Prophet saith that the heart is desperately wicked and withal he saith it is deceitful above all things Jer. 17. 9. Nothing so wicked and nothing so deceitful as mans heart and as in many other things it may deceive us so especially in this one thing of newness it may make us believe that it is changed and renewed by grace when indeed there is no such matter which may arise 1. Partly from the Ignorance in us what newness of heart is 2. Partly from Self-love and self-flattery we are apt to make the most of what makes the most for us as we are apt to make the least of what makes against us 3. Partly from a slothfulness of spirit to take pains to search and try the truth of our spiritual conditions 4. Partly from the partial resemblances which some things have with that which is called newness of heart or renewing grace and yet they differ from it toto coelo Now because this is one of the greatest and commonest grounds by which persons do deceive themselves I shall therefore insist the more fully upon it There are four things which have a resemblance lesser and greater
in which there may be found some joyes at the hearing of the Word as in Herod and in the third sort of ground and delight in approaching unto God Isa 58. 2. Sixthly The conversation in reforming of some sins which the Apostle calls an Escaping the pollutions of the world 2 Pet. 2. 20. and in conscience to some duties as Herod heard John Baptist and did many things Mar. 6. 20. Object But will some of you say doth not the presence of all these things These alone do not argue a new heart certainly conclude the presence of newnesse of heart or of an heart renewed by grace Sol. All these gifts of them alone do not conclude it the effects which may appear unto you in these four Conclusions First A man may attain to all these and yet be a very notorious wicked man Most of these did Herod attain unto if not unto all of them yet the man A man may have these and remain wicked was very vile and wicked and three things did manifestly declare him to be so 1. He kept Herodias his brothers wife Mar. 6. 17. 2ly He took away the life of John the Baptist Mar. 6. 27. 3ly He set Jesus Christ at naught and rejected him Luke 23. 11. That man who will live in a known notorious sin and who will unjustly murder the messenger of God and mock and reject Jesus Christ as vile is a very wicked man but all this did Herod who knew much and heard much and did much and had some temporary affections Ergo Secondly No Hypocrites heart was ever renewed by grace if it were so he An Hypocrite may attain to these were no Hypocrite but an Hypocrite may attain unto all these Knowledge he may have none doubts of it he may excell in it The Pharisees knew the Law yea and knew Christ Faith of assent he may have this they had who believed for a season and this had Simon Magus Some tast and affections he may have such had they in Isa 58. 2 3. and in Heb. 6. Trouble in Conscience he may have for sin committed this had Judas And outward Reformation he may have so far as to seem righteous in the sight of men c. Thirdly Apostates never had truth of Renewing grace for Renewing grace it Apostates may have all this Renewing grace hath power in the heart above common gifts is a living spring immortal and abiding seed a gift of God without repentance the earnest of our glorious inheritance but Apostates may attain unto all common gifts whatsoever see at leasure Heb. 6. 4 5 6. 4. Renewing grace hath the power in the heart which no common gifts have v. g. 1. It separates the heart from the love of all sin 2. It sets the heart upon the mortification of all sin 3. It brings in the whole heart to God 4. It sets out such a new obedience with Spiritual Ingredients and affections and with such a sole entire respect to Gods glory that no common gift doth or can IV. The strange and powerful effects of an awakened and troubled Conscience An awakened and troubled conscience This is the nearest to renewing I hardly know any such nearness to the work of renewing grace as that arises from Conscience awakened and troubled for a person in this condition First Hath a clear sight and an exquisite sense of his sinne not only present but long since committed they seeme to be set in order before his eyes Secondly His very soule is troubled and distressed so that he would give all the world that he had never sinned so and so Thirdly he cannot hold but he must confesse his sins before God and sometimes before men with surpassing lamentations and tears and severe accusings and condemnings of himself Fourthly He puts away all visible sinne and resolves and protests against it yea and bindes his soule with solemn vows never to return to folly more Fifthly He cries out for Christ and how he may get Christ to make his peace Sixthly There is no visible duty but he doth set upon and in such a manner as he never did before prayes most earnestly for mercy hears attentively for any hope of mercy and perhaps associates himself with the people of God and begs their counsel their prayers their pity and their comfort Seventhly He will not in this anguish of conscience come near the occasions of sinne but doth withstand temptations from wicked company and cries out against them as the seducers of his soul Eighthly He sets up a kind of Reformation in his Family which before had perhaps no face of Religion in it but now all notorious profaneness is banished and the neglect of Gods worship is redressed and Prayer is set up in the Family morning and evening and the reading of the Scriptures c. Object Surely will some men say this mans heart is changed and all this could never be unlesse the heart were renewed by grace and some of us never went so far as this can you shew any difference 'twixt those effects of an awakened and troubling conscience and those flowing from renewing grace Sol. These â—ffects I confess are high and with them for the present Differences betwixt these and renewing grace In the Caâ—se many do deceive themselves looking on them as the fruits of renewing grace but there are manifest differences between them First In the Cause or Grounds when they come only from an awakened and troubling Conscience the cause of them is only the sense of Gods dreadful wrath which is such an unsufferable evil that it breakes and tears the senses the sinner will in that condition do any thing and comply with any course How conformable was Pharaoh when the hand of God was heavy upon him and unto what confession and restitution and repentance was Judas wrought when the wrath of God fell upon his Conscience But now when the heart is renewed by grace the man is sensible of his sinning and mourns for his sins and puts away his sins and sets up a course of new obedience not from the meere sense of wrath but from another Cause even from a love to God and an apprehension of Gods love to him which raiseth in him a loathing of all which God loaths and a liking of all that God likes and a desire in all things to walk in all well-pleasing before the Lord. Secondly In the secret Principle which sets the sinner thus awork In the In the Principle troubled sinner it is self-love a poor wretch now plainly sees that he must be damned if he doth not leave and change his sinful course and if he slights Christ and holy duties as formerly he hath done there is in him in this condition an horrible fear of death and of Gods eternal vengeance and he would not fall into the consuining fire no creature likes its own destruction much less an eternal damnation and therefore this troubled sinner will set upon duties and
ways of worldly advancements and advantages But the rule which a renewed heart sets up to guide and prescribe him is none other but that which God himself sets up for his people to walk by and that is his written Word Psal 119. 105. Thy Word is a Lamp unto my feet and a light unto my path Ver. 133. Order my steps in thy Word This rule he sets up for all matters of faith and for all matters of fact this I must believe because God reveals it and commands me to believe it this I receive for truth because God delivers it for truth and that I reject as erroneous because the Word of God condemns it as contrary to the truth And this work I do and that way I walk in because God sets it out in his Word for me and that I do not do and so and so I dare not walk for I have no Word of God for it nay the Word of God is against it why mans heart is right indeed it is renewed by grace but if a man will walk contrary to this rule if he will not speak and live according to this Word it is because there is no light in him Isa 8. 20. SECT V. Vse 4. DOth God promise to give unto all his people in Covenant with him a new heart and a new spirit then there is comfort and joy to Comfort to those that have a new heart all those who finde the new heart given unto them it is true that when the Lord doth renew the heart of any by his grace and separate them from the world unto himself that 1. They shall meet with many troubles and scoffs and reproaches and persecutions from the world All that will live godly in Christ Jesus shall suffer persecutions 2 Tim. 3. 2. They shall meet with many temptations and oppositions from Satan if he cannot hinder grace and conquer grace yet he will molest and disquiet grace 3. They shall meet with many conflicts and warrings within their own hearts and with many weaknesses and failings and tryals nevertheless their condition is a very happy and comfortable condition and there are eight Eight comforts proper to them choice comforts which are proper to every renewed person and which may cheer up his heart all his days v. g. 1. Newness of heart is a sure and infallible testimony of the best and of the greatest matters which can concern the soul 2. This newness of heart is an unquestionable effect of our union with Christ 3. It is the noblest and highest elevation of the soul here on earth and the clear evidence of the presence of the Spirit of Christ 4. It enables you for all heavenly communion and serviceableness to Divine glory 5. God will own and accept of it and the fruits of it though but little and weak 6. He will strengthen and uphold and perfect it unto the day of Christ 7. He will poure upon every person who enjoys it all necessary blessings for this life and will take special notice of him and care for him in the days of adversity 8. Renewing grace shall without all doubt bring us at the last to eternal happiness First Newness of heart is a sure and infallible testimony of the best and of It is a clear testimony of the greatest matters which can concern the soul the greatest matters which can concern the soul There are six things which do concern the soul as nearly I think as any can and of every one of them is renewing grace a sure testimony 1. The love of God 2. The election of God 3. A relation to God 4. A change from death to life 5. The pardon of sin 6. The hope of glory 1. Of the love of God that the Lord doth indeed set his special love A testimony of the love of God his very heart upon a person 1 Joh. 3. 1. Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God Psal 146. 8. The Lord loveth the righteous for any to be made the sons of God this is an effect or fruit of the love of God now all the sons of God are new born they are born again of the Spirit Joh. 3. 5. Ephes 2. 4. But God who is rich in mercy for his great love wherewith he loved us Ver. 5. even when we were dead in sins and trespasses hath quicked us together with Christ As it is one of the greatest testimonies of Gods hatred and wrath for any to be left to his old sinful heart and lusts and ways so it is one of the greatest testimonies of Gods love when he pities them in their sinful condition and delivers them out of it and gives his Spirit to enliven and renew them by grace 2. Of the Election of God for this see two places 1 Thes 1. 4. Knowing Of election Brethren Beloved your Election of God Ver. 5. For our Gospel came unto you not in word only but also in power and in the Holy Ghost Eph. 1. 4. He hath chosen us in him that we should be holy Holiness or renewing grace it is as one speaketh the counterpane of Gods decree of Election God by his own eternal prescience knows whom he intends for salvation and we by that work of renewing grace in our hearts come to know that eternal purpose of his grace concerning us it being given unto us an effect flowing from his Election and in order unto that happiness unto which he hath chosen us 3. Of our Relation to God as our God and our Father as none but his Of our relation to God people and children are holy so all his people and his children are holy Isa 63. 18. The people of thy holiness they are 1 Pet. 2. 9. an holy Nation and a peculiar people 2 Cor. 6. 17. Come out from among them and be ye separate and touch no unclean thing Ver. 18. And I will be a father unto you and ye shall be my sons and daughters saith the Lord Almighty 4. Of our translation from life to death See Isa 4. 3. He that is left in Of our translation from death to life Zion and he that remaineth in Jerusalem shall be called holy even every one that is written among the living in Jerusalem Ezek. 16. 6. When I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood Live yea I said unto thee when thou wast in thy blood Live Luk. 15. 32. This my son was dead and is alive again Rom 6. 11. Likewise reckon ye your selves to be dead unto sin but alive unto God Renewing grace is one of the strictest differences between men of death and men of life not any man hath it but he who is made alive by Christ and is in the state of life no profane person hath it nor doth any hypocrite partake of it 5. Of the pardon of our sins if any
that seek thee I believe all this Lord help my unbelief c. 3. Perseverance hold on this request and against all the rebellious workings of your old heart and against all the fears and disputes and discouragements of your old hearts yet lift up one Prayer more and one Prayer more you shall certainly prevail if you can persevere in Prayer There are three Requests which a poor broken-heart is sure to speed in if he will pray alwayes and not faint One is for a Christ and another is for pardoning mercy and a third is for a new heart Thirdly Diligently and patienly attend the Word by which God converts Attend the Word and changeth and renews the heart Psal 19. 7. The Law of the Lord is perfect converting souls Jam. 1. 18. Of his own Will begat he us with the Word of Truth Ephes 5. 26. That he might sanctifie and cleanse it with the washing of water by the Word How many old sinful hearts hath God convinced and converted by his Word that have come unto it with ignorance and been sent from it with knowledge that have come to it with hardness and have been sent from it with tenderness that have come to it with pride and have been sent from it with humility that have come to it with all manner of profaneness and have been sent from it with all manner of holiness with the Love of God and fear of God and hatred of sin and real purpose to walk with God in newness of obedience O therefore attend the Word of the Gospel which is the power of God unto salvation and therefore the power of God to Renovation c. Fourthly Lastly beseech the Lord to give you the uniting faith that faith which will unite your hearts to Jesus Christ which will effectually bring you into Begge uniting Faith relation with him as Members of the Body of which he is the head as Branches of himself the true Vine Object Why what will this do may some of you say Sol. I will tell you what it will do it will infallibly bring in renewing grace to your hearts You can never be changed and renewed Creatures unless you be in Christ 2 Cor 5. 17. For our spiritual life is in and from him he is the Authour of life unto us as Adam was the authour of death unto us And he was anointed with the Spirit that we from him might be Anointed with the Spirit And if once you be united by Faith unto him you partake of his Spirit to sanctifie and renew and conform you unto himself He that is joyned to the Lord is one spirit 1 Cor. 6. 17. EZEK 36. 26. And I will take away the stony heart out of your flesh and I will give you an heart of flesh THese words are yet a further Declaration of the gracious will and intention of God towards the people of his Covenant Two things already hath God promised unto them one was to justifie them to pardon all their sins another was to sanctifie them to renew all their hearts And there are two more choice mercies and blessings which he doth graciously undertake to bestow upon them First One is to take away the stony heart out of their flesh Secondly The other is to give them an heart of flesh O what a mercy is it to be rid of the stone in the body which puts us to such exquisite pain and torment your mercy is infinitely greater to be delivered from the stone in the heart which is the depth of sin and the height of judgement There are three Propositions which these words do hold forth unto us viz. First There is a stony heart or an heart of stone in every man Secondly That God will take away the stony heart from his people Thirdly He will not only take away from them the heart of stone but he will also give them an heart of flesh CHAP. IX A heart of stone in every man Doctr. 1. THat there is a stony heart in every man I will take away the There is a stony heart in every man stony heart out of your flesh there it was else it could not be taken away the natural heart is a stony heart not Physically so as if it were so indeed but Metaphoriaclly so it is like the stone it is a hard heart spiritually hard that is meant by the stony heart Zach. 7. 12. They have made their hearts as an Adamant stone Isa 48. 4. Thy neck is an iron sinew and thy brow brass q. d. Thy heart is exceeding hard like Iron which will not bow and like brass which will not change both which are explained in the first words of the verse Thou art obstinate For the opening of this Point I will shew unto you 1. Why the hard heart which is in every man is called a stony heart 2. What stonyness or hardness of heart is to be found in man 3. Several Demonstrations or Convictions that the heart of every man naturally is a hard or stony heart SECT I. Quest 1. VVHY is the hard heart called a stony heart Why called a stony heart It is so called for the resemblance which it hath with a stone and in five particulars 1. Unsensibleness 2. Unflexibleness 3. Resistingness 4. Heaviness 5. Unfruitfulness First Because it is an unsensible heart What sense is there in a Rock in a An unsensible heart Stone in the Adamant in Ephes 4. 18 19. hardened sinners are said to be past feeling and that expression past feeling seems to be taken from the hands of labouring men which are so thickned and hardned by pains that they can grasp nettles and thorns and yet not feel the sharpness nor sting the natural heart is in this respect a stony heart i. e. unsensible Though he hath as many sins upon the soul which makes the very Creation to groan and to travail in pain Rom. 8. 22. yet he neither complains nor feels he goes on fâ—om day to day and adds drunkenness to thirst and drinks up iniquity as water yet he saith What evil have I done and there is no iniquity in my doings though the judgements of God be very near him and the tokens do abundantly appear yet like Ephraim when gray hairs were here and there upon him he perceived them not Hosea 7. 9. Yea though the anger of the Lord be poured upon him and sets him on fire round about yet he knows it not nay though it burn him yet he lays it not to heart Isa 42. 25. Such a gross stupidity is there in the natural and stony heart What one spake of himself in an humble way Erubescenda video nec erubesco dolenda intueor nec doleo peccata inspicio Bern. in Med. cap. 12. p. 1200. nec geno This and much more may be said of him that hath the hard and stony heart he blushes not he grieves not he sighs not for his sins nay he rejoyceth and boasteth and makes
of Christ hardness and unbelief ever go together the same word which we render hardness doth signifie unbelief many times and the same word which we render unbelief sometimes signifies hardness but certainly hardness of heart keeps you from Christ for it keeps you from the sense of your sins and seeing a need of Christ and it keeps up a rebellious â—â—â— unyielding and unsubjection to the voice of Christ Hebr. 3. 7. Therefore saith the Holy Ghost To day if ye will hear his voice Ver. 8. Harden not your hearts 2. You lose the benefit of pardoning mercy for hardness of heart and impenitency go together Rom. 2. 5. After thy hardness and impenitent heart an hardned sinner is an impenitent sinner and neither the one nor the other remaining so shall have mercy Prov. 28. 13. Whoso confesseth and forsaketh his sins shall have mercy Ver. 14. But he that hardeneth his heart shall fall into mischief 3. You lose the hope of heaven Read the Apostle Rom. 2. 5. But after thy hardness and impenitent heart treasurest up wrath unto thy self against the day of wrath 4. You lose the benefit of all the Ordinances of Christ all of them are in vain unto you the Word of the Gospel cannot profit you and the Seals of the Gospel cannot comfort you nay you will pervert the one and abuse the other and will gâ—ow more wicked and more hardened after them as the Clay by the shining of the Sun c. 5 You will lose the benefit of all the Providences of God if the Lord shines upon you with outward prosperity you will sin the more by how much the more he blesses you and if the Lord visits you with afflictions the more he strikes you and smites you the more stubbornly and frowardly will you go on in your sinful ways 6. You will lose all the benefit of the workings of the Spirit of God whom by the hardness of your hearts you do resist and despite and grieve and quench Thirdly Consider the sad effects and fruits of an hard and hardening heart The effects and fruits of a hard heart 1. You grieve the Lord by it exceedingly and cause him to complain of you bitterly Psal 95 10 speaking of the hardened Israelites Ver 8. he saith Forty years long was I grieved with this generation Mark 3. 5. Christ was grieved at the hardness of their hearts As a father grieves at the continued course of wickedness in his child Alas all my counsels and corrections are lost they do no good c. 2. You provoke the Lord by it the day of hardening the heart is the day of provocation Hebr. 3. 15. Harden not your hearts as in the provocation you do incense him to wrath against your own souls Ephraim provoked him to anger most bitterly 3. You will cause him to leave you and forsake you and to give you up to your selves Psal 81. 11. But my people would not hearken to my voice and Israel would none of me Ver. 12. So I gave them up unto their own hearts lust and they walked in their own counsel What a sin is it for a sinner to forsake God what a judgement is it for God to forsake a sinner Woe unto them when I depart from them Hosea 9. 12. Simile It is worse than if the Pilot forsakes the Ship or if the Sun forsakes the world c. 4. You will cause him to punish you the hard heart is like the barren ground which is near to the curse Hebr. 6. 8. Now you shall finde three sorts of punishments which God hath inflicted upon hard hearts First Corporal Pharaoh hardned his heart and he was drowned Exod. 15. 17. The Jews hardned their hearts and they were carried away captive 2 Chron. 36. 16. Nebuchadnezzar hardned his heart and he was driven out amongst the beasts of the Field Dan. 4. 33. with 5. 20. Jerusalem hardned her heart against Jesus Christ and is a desolation to this day Secondly Spiritual God gives up the hard heart to a reprobate mind Rom. 1. 28. To vile affections and unnatural lusts Rom. 1. 26. To the efficacy of Satans temptations 2 Thes 2. 11. To delusions to belief of lyes and frequently to final impenitency Thirdly Eternal 2 Thes 1. 8. The Lord Jesus shall come in flaming fire to take vengeance on them that obey not the Gospel Ver. 9. And to punish them with everlasting destruction from the presence of the Lord and from the glory of his power so true is that of Solomon Prov. 29. 1. He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy 2ly The means to cure the hardness of heart Means to cure a hard heart Concerning this there are three questions unto which I desire to speak 1. Whether stonyness or hardness of heart be a curable disease or no 2. If any hardness of heart be curable then What is the way of the cure of it 3. How one may know that he is cured of the hardness or stonyness of his heart Quest 1. Whether stonyness or hardness of heart be a curable disease yea or no Whether it be curable Three sorts of hardned sinners Some hardned sinners reject the means Sol. For answer unto this know that there are three sorts of hardened sinners First Some are so hardened in their heart and ways that they are obstinately resolved to walk in them and are likewise desperately set against all counsel and reproof they do not only decline and disregard them but also do make a mock and scorn of them they stop the ear and with-draw the shoulder and refuse to hearken and the Word of the Lord is a reproach unto them they hold fast their iniquities and refuse to return and the more they are spoken unto the more are their hearts enraged We may say of this voluntary and malicious hardness of heart what the Prophet spake thy Wound is incurable And there are five things which declare it to be so 1. Such persons will put and keep themselves out of all ways of cure how then can the Patient be cured they will not come in publick to hear the Word and they will not in private call upon God they forsake the Lord. 2. They do not only forsake the means of cure but also do reject and despise them the words and ways of God are abomination unto their souls 3. They do continually strengthen themselves in the hardness of their hearts by adding drunkenness to thirst and iniquity unto iniquity and by a wilful progress in sinning they do make their hearts more uncapable and more untractable and more averse 4. They do not only quench the Spirit of God in all his motions so that he will no longer strive with them but also they do by their daring presumptions extinguish also all the light and power of conscience in them so that conscience is stupified and seared 5. They are rejected of God and judicially given up to their
own hearts lusts and having resisted and despised his grace and mercy he will now never give grace nor shew mercy unto them Ezek. 24. 13. In thy filthiness is lewdness because I have purged thee and thou wast not purged thou shalt not be purged from thy silthiness any more till I have caused my fury to rest upon thee Ver. 14. I the Lord have spoken it it shall come to pass and I will do it I will not go back neither will I spare neither will I repent c. Secondly There are some hardened sinners whose hearts still take delight in Some frequent the means their sinful ways and are extreamly opposite to the Reformation of them nevertheless they will present themselves unto the means they will come to hear the Word although they cannot comply with the Word which they do hear but do secretly dislike and gain-say it and go on in their wicked ways which do harden their hearts Now although this kind of darâ—â—ess is very fearful and in it self very damnable and very difficult to be cured yet it is not utterly uncapable of cure it is not impossible for that hardned sinner to be cured who hath gone on in his wicked ways contrary to the voice of the Word of God which he hath heard and still doth hear which may thus appear 1. Whiles any sinner is in Gods ways he is not utterly uncapable of Gods blessings if yet the sinner hath an ear to hear who can tell but God may give him a heart to consider and to repent Indeed it is confessed that neither this sinner nor any other can convert or soften his own heart to change the heart and to mollifie the heart is the proper work of the Almighty God and as God can do it so he doth it by the Word which is his Hammer to break and his Furnace to melt and therefore whiles the sinner will come and hear the Word God may put out such a power of grace upon his heart as may break down the pride of his heart and may take away the hardness and resistance and opposition of his heart 2. All the sinners who have been converted by grace they have been such hardened sinners â—â— they have been disobedient and have served divers lusts they have opposed the Word and they have gone on in wicked ways contrary unto the Word and yet God did break in by the power of his grace and overcome all the proud resistances of their hearts and made them to yield and cry out Lord what wilt thou have me to do Acts 9. 6. And what shall I do to be saved Acts 16. 3. 3. Although it be true that there are many hardened sinners on whom God will â—â— never work yet no particular hard heart may say that his cure is impossible because that grace by which hardness of heart is cured is gracious and very free it is given unto whom God will please to give it and when he pleaseth to give it sometimes to one sometimes to another sometimes to one whose heart hath been less hardned sometimes to another whose heart hath been more hardned sometimes to one who hath been sinning and hardning his heart twenty or thirty years and sometimes to one who hath been hardning his heart forty or sixty years c. Thirdly There are some hardned sinners who have been a long time unyielding Some are sensâ—ble or their â—â—â—dness and disobedient to the Word and no threats of wrath nor offers of mercy nor treaties of the Spirit nor stroaks of affliction could eâ—er yet make their hearts to bow or yield but still their base hearts would go on in their sins and they would not hearken unto Christ and nothing that God hath spoken or done hath made them to stoop but on they would in their ways and works of sin which they had châ—sen and loved But now they are sensible of all their hardness against God and likewise of the present hardness which lies upon them sensible how stout and refusing they have been and sensible what resisting hearts still they have and sensible what unsensible hearts they have of all their sins Now concerning those hardned sinners there is without all just dispute a possibility of cure because 1. There is in them a sense of their disease of stonyness of heart which is the beginning of the cure 2. They are willing to use the means and for this end that they may be cured 3. If any are under this promise of God to take away the stony heart probably these are the men Quest 2. If this hardness of heart be curable then what is the way and what What is the means of care is the means for the cure of it Sol. If indeed you would be cured of this stony and hard heart within you then you must do as men who would be cured of the disease of the stone 1. You must have a care to remove and forbear all which breeds and increaseth the stone 2. You must take such Medicines as are proper to heal it First You must have a special care to remove and forbear all those things which do Remove what breeds this hardness breed and increase the stonyness or hardness of heart or else you can never be cured There are six things which give being and strength to the hardness of mans heart First One is ignorance of mind you shall find in Ephes 4. 8. a conjunction Ignorance 'twixt the darkness of the understanding and alienation from the life of God and hardness of heart the word is there rendered blindness of heart but that is the original word spiritual blindness breeds spiritual boldness and boldness to sin will presently breed hardness of heart O get off this ignorance which knows not what it is to sin nor what is the danger of sinning and therefore leaves the heart to his own vile inclination and unto Satans temptations Secondly Pride of heart you read of Nebuchadnezzar that his heart was Ptide of heart lifted up and his mind was hardned in pride Dan. 5. 20. There are four cursed effects of pride 1. One It will not suffer the heart to obey the voice of God Who is the Lord that I should let Israel go said proud Pharaoh Exod. 5. 2. As for the Word which thou hast spoken unto us in the Name of the Lord we will not hearken unto thee spake those proud men to Jeremiah Jer. 44. 2. Another It makes us Self-willed we will have our will and our own desires and our own ways and who is Lord over us so those proud men Psal 12. 3 4. 3. A third is It makes the Lord to abhor a person Every one that is proud in heart is an abomination to the Lord Prov. 16. 5. and to leave a person as the Lord left Hezekiah because his heart was lifted up 2 Chron. 32. 25 31. 4. A fourth is It makes us self-confident as in Peter and therefore watchless and careless
both convince Preparatively and break the heart of a sinner The Spirit by the Law doth let in the sense of sin and wrath which is irresistible upon the Conscience which is of that authority and force that it rents the heart and fills it with fear and trembling and astonishment This is that which the Schoolmen call Attrition And our Divines usually stile Legal preparation and the Scripture the spirit and bondage whereby all the powers and presumptions and confidences of the soule are shaken and the heart is made so sensible of its transgressions that it quakes and trembles and hath no rest nor peace but is filled with bitterness and terror and cries out with woful complaints I have undone my self I have sinned I have sinned and what will become of me I feel the wrath of God and what shall I do to be delivered I cannot live thus and I dare not dye thus if the Lord shew me not mercy I perish for ever Secondly The Lord takes away the hardness of the heart Effectually and this Effectually he doth when he diâ—solves and melts the stonyness of the heart It is one thing to break a stone into pieces and it is another thing to melt a stone as it were into water Simile The Lord doth by the Law break the stony and stout heart of a sinner but he melts and dissolves the heart by the Gospel and on this wise he doth dissolve and melt it 1. By revealing of mercy and hope of mercy to the broken and distressed sinner thus and thus hast thou â—â—nned against me and now thou seest and findest it to be an evil and bitter thing to slight my Word and resist my Spirit and to harden thy heart thou art now fallen into the hands of the living God and I can make all my wrath to fall on thee and to destroy thee at once for all thy rebellions But I am the Lord merciful and gracious I desire not the death of a sinner but rather that he turn and live Lo I have given mine own Son Jesus Christ to dye for sinners and I have said that whosoever believes on him shall not perish but have everlasting life Joh. 3 16. Therefore go thou broken-hearted sinner go thou unto him and be saved accept of him and thou shalt find mercy to pardon all that is past he is able to save thee to the uttermost and he is a merciful High Priest O how this works on that sinner but is it possible that there should be such a surpassing goodness in God what and to such a proud and stout-hearted sinner as I have been what mercy to one who hath so often slighted mercy and Christ for one who hath so often refused Christ this begins to melt the hard heart of the sinner 2. By the offer of mercy and particular invitation of the broken-hearted sinner to lay hold on it The Lord Jesus comes as it were to the very house of this sinner and knocks at the door and saith Here dwells a broken-hearted sinner and my Father hath sent me to him that I may save his poor soul Come come unto me be not afraid I my self do call thee to come unto me And I do assure thee in the word of a Saviour that I will not reject thee but I will pity and help and refresh thee I will answer for thy sins and I will make thy peace though thou hast been very wicked I will not stand upon that and though thou art utterly unworthy yet I will not stand on that neither only receive me and I will be thine and mercy and salvation shall be thine freely and aâ—suredly 3. By the collation of Faith which makes the sinner willingly and really to close with Christ The Lord by his Spirit doth enable the broken-hearted sinner to receive Jesus Christ and to take livery and seizin of a reconciled merciful loving blessing God in and by him And now the apprehension and possession of all this rich mercy and great love and exceeding goodness of God in Christ melts and dissolves the stonyness of the heart this works in him a tenderness a mournfulness a pliableness and all that is contrary to hardness of heart Thirdly The Lord takes away the stony heart from his people successively Successively or by degrees indeed the dominion of it is taken away in an instant as soon as ever the sinner is brought into Christ as soon as he is called and converted the raigning power of hardness is taken away the man shall never have such a stubborn opposing resisting base heart any longer But yet the grudging of the stone the remaining gravel the reliques of hardness are taken away by degrees the remaining hardnesse the Lord takes away First one while by Afflictions Psal 119. 67. Before I was afflicted I went astray but now I have kept thy Word Secondly Another while by mercies and kindnesses Ezek. 16. 60. I will remember my Covenant with thee in the dayes of thy youth I will establish unto thee an everlasting Covenant Ver. 61. Then shalt thou remember thy wayes and be ashamed So Hose 3. 5. Afterwards shall the Children return and seek the Lord and shall fear the Lord and his goodness Thirdly Sometimes by his Word and Ordinances which are like Refining fire to melt and purge away our dross How frequently do the people of God find the Word of God to be the power of God to melt away their carelesness and their indisposition of heart and deadness of heart and backwardness and unruliness of heart Fourthly The Lord takes away the stony heart from his people perfectly and compleatly Root and Branch so that no part of it and no degree of it shall Perfectly ever be found in their hearts any more This shall be done in the very moment of death when we come to the dissolution of soul and body we shall then come to the perfect dissolution of all hardness and of all remaining sinfulness of heart Quest 2. Now to the second question why the Lord will take away the stony Why God takes away the stony heart and that by promise The Lord will do it that They may be his people heart from his people and why he himself doth undertake it by promise Sol. The Lord will take away the heart of stone from his people That First They may be his people and receive him for their God and Lord Beloved as long as hardness of heart prevails on any people it is impossible that they should become the people of the Lord they will not hearken to his voice nor obey his voice nor receive his Laws nor fall in with his offers and entreaties but will reject his Word and despise his counsel and will follow the lusts of their own hearts and therefore of necessity the Lord must take away the hardness of heart if he will have any people to be his people he must break down the pride and stoutness and resistance
them When did you ever see any ungodly hardened sinner judging himself for his hard heart and begging of the Lord to heal it or willingly applying himself to a 〈◊〉 heart-breaking Ministery c. SECT II. Vse 1. DOth the Lord promise that he will take away the stony heart from his people and doth he really do so in his time Hence it will follow First Then they are none of the people of God whose stony heart doth They are none of the people of God whose hard heart is not removed still abide in them and compleatly raign in them and then in what a wofull condition are many people â— fear amongst our selves e. g. All those who are unsensible of their sinful estate all those who incorrigibly go on in their sinful wayes all those who were never wrought on by the Word of Christ all those who oppose and reject and slight the Word in the threatnings and precepts thereof all those who do continue impenitent and unbelieving notwithstanding all the offers and invitations of grace c. Secondly Then no marvel that the people of God are of another spirit and The people of God are of another spirit than other men of another temper than the common sort of people are that they dare not run into the same excesse of riot with others nor live so as other men do live that they are so much altered as to themselves Heretofore they were frequent in swearing and now they fear an oath heretofore they made nothing of great transgressions and now a small sin even a little neglect carelesness remisness doth exceedingly disquiet and deject their hearts heretofore they could neglect the Word as well as others and scoff at it and refuse to be ordered by it but now they stand in awe of the Word they are presently bound up by it and wholly moulded and fashioned and ruled by it The reason of all this is because God doth take away the hardnesse of our hearts c. Thirdly Then it is no sign of an evil estate to be troubled for our own sins or for the sins of others David did water his couch for his own sins Psal 6. 6. It is no sign of an evil state to be troubled for our sins And rivers of tears did fall from his eyes for the sins of other men Psal 119. 136. When your former sins are your grief and your present sins are your burden and future sins are your fear and other mens sins are your sorrow this is a clear evidence that the stony heart is taken away and therefore you stand in relation to God as his people To sin and not to be troubled for sin is a sign of an hard heart and of an evil condition but to fear sin and to be grieved for sinning this is a signe of a changed and broken heart They are not to be blamed who oppose Heresies and blaspâ—emies Fourthly Then it is very unjust to accuse and discountenance any of the people of God as ill affected for this reason only Because they do oppose the Heresâ—es and blasphemies of these times and because they doe so earnestly contend for the Gospel and Ordinances of Christ by Prayers and tears and speaking and writing c. Why are you angry with them that God hath taken away from them the heart of stone must we be sensible of Gods dishonour or must we not And if if Christ wept at the hardness of heart in Jerusalem because she would not receive the Gospel is there not much more reason to weep and pray because of the hardness nay of the desperateness of any man who endeavours to pull down and extirpate the Gospel I say the Gospel in which all the love and goodness of God is revealed and in which all the glory of Christ is interested and in which all the salvation of poor sinners souls is so necessarily concerned Vse 2. Will the Lord take away the heart of stone from his people what Blesse God for this cause then have those people to bless the Lord who do find this cure wrought in their hearts O it is an unspeakable mercy and favour whether you respect the evil from which you are delivered or else the good which falls in upon the removal of hardness of heart First If that you do consider the evill from which you are delivered by being In respect of the evil from which you are delivered delivered from an hard hâ—art One saith it is the greatest sin in the world another saith it is the greatest judgement in the world Certainly it is one of the strongest holds of sin and it was the hardness of heart which kept up all the power of your sins and all the sinful practâ—ses it was the foundation of your long impenitency you had long ere this repented had not your hearts been hardned If the Lord had not in wonderful mercy by his exceeding power of grace taken away the hardness of your hearts your souls would never have been brought in to Christ but you would have gon on in your sins and dyed in your sins and been damned for your sins And yet again that after the long reâ—stance of Gods grace offers of mercy callings of the Gospel strivings and resistings of his Spirit the Lord shall pass by all this and mercifully cure thy foolish proud stout self-destroying soul O what mercy was this and what grace was this And the good which falls in with it Secondly If you do likewise consider the good which falls in upon the removal of hardness of heart certainly you have great cause to blesse God c. e. g. 1. An immediate receptivity or capacity to have the Law or will of God written and engraven on your hearts Simile as when the wax is softned it is thereby made capable of any impression 2. A spring of repentance is set up in the heart to bewail all our sins and transgressions and fear to transgress any more 3. An obediential principle appears in making of us ready and willing to comply with the precepts of God liberty and ability c. 4. The great work of Faith to receive the Lord Jesus into our hearts 5. Affectionate communions with God and a special delight in his presence and Ordinances and Services 6. A liberty and confidences in our accesses unto the throne of grace 7. In one word a newnesse of heart and a newness of relation unto God as our God and Father All these flow in upon the soul when God takes away the hardness of the heart and in time all the good of the Covenant and therefore unquestionably you have great obligations lying on your hearts to blesse God if he doth take away the hardness of your hearts Object I will some say no question it is a great blessing to be delivered from an hard heart but we feare it is not so with us for we finde sometimes such 1. A strange indisposition to what is good 2.
A marvellous unsensibleness and cannot mourn for our sins 3. No delight in communion with God cannot pray Sol. For your help in these cases know First Melancholy is one thing and hardness of heart is another thing Melancholy breeds an indisposition to all works Religious and Civil unfit to Pray and unfit to Trade But hardness of heart is rather an opposition than an indisposition Melancholy indisposeth for a time for a fit but when that is off the soul is free again Secondly Indisposition from temptation is one thing and from affection is another Temptations may deject the heart and distract it but these are grievous and burdensome to the soul Thirdly Indisposition is absolute no heart at all or comparative not so full free quick and lively as at sometimes Fourthly Constant And transient approved resisted and bewailed And to that of unmournfulness First There is direct grief and there is reflexive grief a mourning because we cannot mourn Secondly There is dolor voluntatis which is displeasing and dolor passionis which is vexing this not alwayes nor always alike Thirdly Though you finde not your hearts so mournful yet you have hearts to beseech the Lord to give a Spirit of mourning Zach. 12. 10. We cannot pray First What not at all never no desires Secondly Not at sometimes with that freedom fulness chearfulness uninterruptedness Thirdly Yet you will pray you will look up Fourthly Three things may comfort and quiet you though you cannot pray with that earnestness and enlargedness yet if you can can pray 1. With a believing heart 2ly With an humble heart in the sense of it 3ly With a sincere heart and desire God will accept you SECT III. Vse 3. DOth the Lord himself undertake to take away the heart of stone from They who partake of this mercy should beware of hardning themselves again his people O then let all such who are the people of God whose hearts God hath cured of this Spiritual disease of hardnesse let them in a special manner beware that they suffer not their hearts to harden themselves again Perhaps this may be a word in season to some of us this day who have lost our former tenderness of heart and do now find a strong obduration upon our spirits and we know not therefore what to think of our selves and conditions With your favour I will speak three things unto this Case 1. The real Symptomes of an heart harding in a godly man 2. The sadness of that condition 3. Directions in this case for recovery I. The real Symptomes of an heart hardning in a godly man Symptomes of it Listlestness to the Ordinances First A listlestnesse of heart to the Ordinances the man hath not that flying spirit unto them Simile flies not as Doves to the windows nor that hungring spirit after them as heretofore he longs not for a Sabbath nor doth his soul complain for his appointed food It is with him as with a man on whom a disease is seasing his stomack begins to fail him and he mindes not his meat as he was wont to do So it is with a good man on whom hardness of heart is seasing the Ordinances are not so precious and dear to him as heretofore he falls in the high estimation of them and in the wonted affectionateness of them and the man can miss many a Sermon quietly and neglect any Ordinance Ah friend remember from whence thou art falling consider whither thou art going Hardness is growing when carelesness is rising c. Secondly A flatness of spirit under the Ordinances The time was that the Flatness of spirit under Ordinances mans heart was to the Word as wax to the seal every part of the world would have wrought and imprinted something on his heart a threatning would have startled him a Precept would have guided him a promise would have revived him there was ordinarily a vigour and warmth falling from the Ordinances upon his heart But now his heart is chill and cold and formal and dead under the means of life he is little or nothing stirred or moved He comes and hears the sound of the Word but he seldome meets with the power of the Word there is not that mourning nor joy nor fear nor trusting as formerly Divine Precepts do not quicken his heart Divine Promises do not establsh his heart Divine Exhortations do not encourage and enlarge his heart Divine Tryals and discourses do not make him to search his heart Divine Rewards do not affect and open his heart as heretofore they have done Thirdly A carelesnesse of mind after the Ordinances Heretofore when the man had heard the Word home he would go and retire himself and consider Careiesnesse of mind after Ordinances and confess and pray and bless the Lord Lord in such a Point thou didest discover my sin and failing O pardon and heal me in another thou didst clear my doubts be pleased still to settle and quiet my soul in another Point thou didst shew me more of my work O now grant unto thy servant more of thy strength in another Point thou didst raise my faith and comfort my soul my soul did therefore love and bless thee You would not imagine what pains the man took with a Sermon after a Sermon what wrestlings with God what tears and cries to take out the lessons of God to be cast into the mould of every Divine Truth O but now it is not so with him he hath quickly done with the Word after he hath read or heard the Word the Word doth not dwell with him nor go home with him he is seldom in after Meditations in after Applications in after Supplications The Word of God comes and goes is heard and laid aside perhaps the man speaks a little of it but mindes it not as a Message or Errand from God to him Fourthly A remisnesse concerning private duties when these begin either to Remisness in private duties be omitted or seldomly to be performed rather out of course than Conscience without that intentiveness of minde and without the labour of the heart and affections which God requires and which the Christian formerly found and expressed v. g. The Christians confessions were wont to be with singular sense of sin compunction and brokenness of heart judgings mournings shames and condemnings of himself his Prayers were wont to be strong cries importunate wrestlings vehement strivings and pleadings in the name of Christ humble urgings and pressings of the promises of God unsatisfiable thirsts after mercies graces comforts O but now they are not so or are very seldom so This poor Christian is scarce sensible of the sins which he doth now confess and scarce apprehensive of any Spiritual good which he seems to crave he doth not insist on these with his ancient affections and ancient expectations he seemes to be satisfied with what he doth and not with what he desireth Ah friend when the edge and fervor of the spirit is gone
Jacob and he will teach us of his wayes Isa 2. 3. Teach me O Lord the way of thy statutes Psal 119 33. But many people they have no desire to hear the Word nor any heart to be taught by the Word Nay they think the Word is much beholding to them if they will vouchsafe him an hours time to come and hear have these men tender hearts to please God who care not at all to know the mind of God Secondly They will not walk according to the rules and prescriptions of it but They will not walk according to it esteem of them as burthens which they would cast off and as cords which they would break asunder Psal 2. 3. or as superfluous niceties and preciseness which they need not to regard Their wills are absolutely incomplying with the will of God and condemning the will of God and perking up above the will of God Can any rational man imagine that such persons have soft and tender hearts to fear the Lord to obey his voice whose heart will not yield to his Word nor submit at all unto it Object But will some say Are there any such men Sol. 1. There have been such amongst those to whom the Word hath come Jer. 44. 16. As for the word which thou hast spoken unto us in the name of the Lord we will not hearken unto thee And ver 4. I sent unto you all my Prophets saying O do not this abominable thing that I hate ver 5. But they harkned not nor inclined their ear to turn from their wickedness to burn incense to other gods ver 17. But we will certainly do whatsoever thing goeth out of our own mouthes c. Zach. 7. 9. Thus speaketh the Lord of Hâ—sts Execute true judgement and shew mercy and compassion every man to his brother ver 10. and oppress not the widow or the fatherless the stranger nor the poor and let none of you imagine evil against his brother in your heart ver 11. But they refused to hearken and pulled away their shoulder and stopped their ears that they should not hear Secondly And there are such amongst our selves who will not conform unto the will of God nor obey his Word The Lord saith swear not at all Matth. 5. 34. but they will swear by their faith and by their troth and by the creatures c. The Lord commands every man everywhere to repent Acts 17. 30. but they will not leave their sins he that was proud is proud still and he that was filthy is filthy still and he that was drunken is drunken still The Lord commands us to keep the Sabbath day holy Exod. 20. 8. Remember the Sabbath day to keep it holy but men will not hearken to the Lord in this they will have their delights and will sell their wares and will have their pastimes and meetings on that day c. The Lord commands Parents to teach and instruct their children and to bring them up in the nurture of the Lord and Governours of Families to set up his worship and fear in their houses but men will not do this c. The Lord commands us all to walk strictly and circumspectly Ephes 5. 15. and according to the rule Gal. 6. 16. But we will not be bound up to the straight path of life we will allow our selves such a loosnesse of Opinion and such a loosness of speaking and such a loosness of walking which the Lord doth not only not allow but expresly forbids and condems in his Word assuredly this is farre from the frame of tender and soft hearts Thirdly They do slight and mock at the threatnings of the Word and misuse They slight the threatnings of the Word the Messengers of the Lord Isa 21. 11. Watchman what of the night watchman what of the night Jer. 23. 23. What is the burden of the Lord Chap. 5. 12. They have belyed the Lord and said It is not he neither shall evill come upon us neither shall we see sword nor famine Jer. 6. 10. Behold the Word of the Lord is a reproach unto them 2 Chron. 36. 16. But they mocked the messengers of God and despised his words and misused his Prophets Acts 2. 13. Others mocking said These men are full of new wine Unquestionably such men as these are far from softness and tenderness of heart which when any have it they do fear the Word of the Lord and do tremble at his threatnings Nevertheless we do find it among our selves that many persons do slight and mock at the reproofs and threatnings of the Word and do misuse the Messengers of God when reproving their sins and applying those threatnings which God himself hath denounced against them for their sinnings As like Solomons fool they do make a mock of sin so like those hardned Jews they do make but a mock of Gods threatnings for their sins despise and laugh at them whereas they should humble their hearts under them and repent of their sins that so they may avoid that wrath which God threatens them for their sinnings Fourthly They will not be brought under the obedience of it let the Lord do what he will Hose 6. 5. I have hewed them by the Prophets I have slain them by They will not be obedient to the Word the words of my mouth and thy judgements are as the light that goeth forth ver 7. But they like men have transgressed the Covenant there have they dealt treacherously against me Zeph. 3. 5. Every morning doth he bring his judgement to light he faileth not but the unjust knoweth no shame ver 6. I have cut off the Nations their Towers are desolate I made their streets waste that none passe by their Cities are destroyed so that there is no man that there is no inhabitant ver 7. I said Surely thou wilt fear me thou wilt receive instruction so their dwellings should not be cut off howsoever I punished them but they rose early and corrupted all their doings Thirdly By untowardlinesse and untractablenesse of their hearts under all the mercies By untractablenesse under mercies of God and all the merciful dealings of God Beloved that man is certainly under the dominion of hardness of heart and without all softness and tendernesse on whom no mercies of God will work why nothing will work if mercy will not work Now there are six choice merciful dealings of God which yet work not to any purpose on the hearts of many men viz. 1. Gods merciful Providence 2. Gods merciful Treaties 3. Gods merciful Strivings 4. Gods merciful Waitings 5. Gods merciful Warnings 6 Gods merciful Repentings First Gods merciful Providence in manifold nay in daily fruits of preservation His merciful Providences and deliverance of goodness and blessings the Lord it is who gives us life and all things that pertain to life he feeds our bellies and clothes our backs and maintains our health and multiplies our seed sowen and makes us to prosper and thrive
and with this hedge hath our portion been secured Yet this Providential mercy and goodness of God doth not work kindly and effectually on the hearts of many men no penitential plyableness and obedience at all Hos 11. â— I drew them with cords of a man with bands of love and I was to them as they that take off the yoke on their jaws and laid meat unto them Ver. 5. But they refused to return Rom. 2. 4. Despisest thou the riches of the goodness and forbearance and longsuffering of God not knowing that the goodness of God leadeth thee to repentance ver 5. But after thy hardness and impenitent heart c. Nay instead of yielding unto and complying with God by reason of his good hand of blessing many sinners do therefore grow more disobedient and wicked I spake unto thee in thy prosperity but thou saydst I wilt not hear Jer. 22. 21. Deut. 32. 15. But Jesuron waxed fat and kicked then he forsook God which made him and lightly esteemed the Rock of his Salvation Secondly Gods merciful Treaties The Lord sends the Gospel unto a people His merciful Treaties and by that sets open his Mercy-seat and sets up his Throne of Grace and proclaims himself to be the Lord the Lord gracious and merciful in goodness and truth and by it reports unto sinners that he hath raised up an horn of salvation for them that he hath out of his infinite love sent his own Son Jesus Christ into the world to save sinners and that whosoever believes on him shall not perish but have everlasting life And he offers his Christ unto sinners invites them commands them earnestly urgeth them to come unto him to receive him to believe on him and assures them of the pardon of all their sins and of eternal life nay intimates clearly that though they have no worthiness yet they may come and drink of the water of life freely O what merciful dealing is this and yet after all this the hearts of many sinners are no more stirred or drawn than the stones or Rocks Who hath believed our report saith the Prophet Who hath believed our report said Christ Matth. 23. 37. Who hath believed our report said the Apostle Sinners are not gathered and ye will not come unto me that ye might have life Joh. 5. 40. Thirdly Gods merciful Strivings what he offers by his Word he presseth the His merciful Strivings same ofttimes by his Spirit who follows our hearts with one work after another with Humiliation and then with Conviction and then with Pulsation and Excitation the Spirit of God doth ofttimes make sinners to see their sins and their need of Christ and that their life and health and hope is oâ—ly in him and in no other Name and that they shall certainly perish and be damned if they believe not nay he troubles their Consciences and sets them a work to regard Jesus Christ and to comply with his excellent self and gracious offers and yet all this is lost many sinners harden their hearts and will not put their necks into his yoke they will not have him to raign over them Fourthly Gods merciful waitings The Lord doth not presently take the denial His merciful Waitings and forfeiture but waits that he may be gracious comes to the door again renews the offer sends one servant and a second and a third gives yet more time he waits thus on sinners more than three years sometimes more than twenty years sometimes more than fourty years sometimes more than sixty years for so long and perhaps longer doth he continue his Gospel to them yet after all his patient waiting many sinners do continue as they were ignorant proud obstinate impudent and unbelieving and are not drawn either by the goodnesse or by the patience of his grace Fithly Gods merciful warnings when all this works not on sinners then the His merciful Warnings Lord gives notice unto them that if they will not hearken unto his voice of mercy he will forsake them he will give them up unto their own hearts lust and they shall perish and never enter into his rest Joh. 8. 24. If ye believe not that I am he ye shall dye in your sins Hebr. 2. 2. If the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward ver 3. How shall we escape if we neglect such great salvation which at the first began to be spoken of by the Lord Heb. 12. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven And yet all the warnings of God that he will not bear any longer that he will close up the day of grace that refusers of his grace in Christ shall not escape but shall receive a just recompence of reward for their disobedience I say all these move not many sinners at all but though they must die in their sins perish and be damned for their unbelief yet will they not yeild to come to Christ Sixthly Gods merciful recoilings or repentings i. e. when the Lord being so His merciful Repentings contemned and provoked by proud and obstinate sinners draws out his wrath and is now ready to execute vengeance on them that obey not his Gospel his hand is even stretched out to destroy yet his bowels work within him and his mercy prevails with his justice for a little forbearance and trial Luk. 13. 7. Behold these three yeers I come seeking fruit on this figtree and find none cut it down O Lord let it alone this year also c. Hose 11. 8. How shall I give thee up Ephraim how shall I deliver thee Israel how shall I make thee as Admah how shall I set thee as Zeboim mine heart is turned within me my repentings are kindled together ver 9. I will not execute the fiercenesse of mine anger I will not return to destroy Ephraim for I am God and not man Nevertheless though God repents of his wrath yet how few do repent of their sins they do not return to the Lord nor seek him for all this by all which it doth evidently appear that many sinners are destitute of all spiritual softness and tenderness of heart 2ly The convictions in a defective way that many persons do deceive Convictions that many deceive themselves in a false softness themselves with a false softness of heart There are six sorts of softness or tenderness of heart with which many do deceive themselves instead of this true spirituall softness of heart v. g. 1. Exigential softness 2. The Legal softness 3. The Partial softness 4. The Temporary softness 5. Worldly softness 6. The Desperate softness and tenderness First The Exigential softness and tenderness I mean that which ariseth only from fear of punishment as in Ahabs case or from that present sense of
them and in an order to Christ and their salvation by him for by this they see that there is no longer staying or resting in their sinful conditions but then they must and will arise from their sleep in sin By this they find there is nothing in themselves for them to rest upon for when the Spirit indeed convinceth us of our sinful condition as he doth therewith convince us of the curse and wrath so doth he at the same time convince us of our own personal impotency and insufficiency and that there is no help at home if they are there they perish By this they are occasioned and indeed do actually look out for Christ and Righteousness and Peace and Salvation by him and in the event come in to him stoop unto all his Precepts and gladly accept of him and them and with all their hearts do magnifie and bless the grace of God for appointing and setting up such a way of life for miserable lost and self-undone and self-unable sinners Secondly Humiliation this is another work of the Spirit when he is given unto Humiliation us Rom. 8. 15. Ye have not received the Spirit of bondage again to fear If they had not received it again then sometime or other they had received that spirit of bondage to fear Indeed it is a question whether any who are by faith brought into Christ are under the spirit of bondage to fear but it is I think without all question that the spirit of bondage to fear goes before the Spirit of adoption whereby we cry Abba Father And so likewise is it without question that humiliation for sin or bondage unto fear is the work of the Spirit for none but the Spirit of God can work that work within us Now there are two things in that expression the Spirit of bondage to fear Whar is the spirit of bondage which I intend in that outward humiliation First An apprehension and feelling of our present sinful condition of which we have been convinced as our bondage or slavery which you know is 1. A base and contemptible condition 2ly A restrained and depriving condition 3ly A subjected and stooping condition to the will of another 4ly A laborious and toylsome condition and that upon very hard and cruel terms 5ly A vexations and grievous condition even ready to break the heart 6ly A most dangerous condition wherein our life lies at the mercy of him who hath it in bondage every hour 7ly It is a most wearisome and burdensome condition one would be most glad of escape and deliverance out of it Thus it is with a man who hath received the spirit of bondage 1. He looks on his sinful condition and on himself as vile and base and cryes out like the Leper unclean unclean like Paul O wretched man that I am 2. He looks on himself as in prison as one shut up and shackled and fettered no liberty no power to any good 3. He looks on himself as fallen into the hands of the living God and righteous God who may when he will execute his fierce wrath upon him 4. On himself as a very drudge to sin at the command of every lust and working out his own damnation 5. He feels this condition full of vexation and terror and burdensome so â—hat his very soul doth fail him and he knows not what to do with himself nor for himself 6. And oftimes in the anguish of his spirit cryes out O who will pity who will deliver me who will break the bonds of my distress Secondly A sad expectation of evil setling upon the soul which is here called fear for fear is the expectation of evil The humbled sinner lying under the spirit of bondage is farre from jollity and mirth and vain confidences he fears what the holy and righteous God who hath revealed his wrath from heaven against all ungodliness will do unto him for all the sins of which he is guilty And he fears exceedingly to dye in this condition if I dye I am damned for ever and he fears to come near to God he is afraid that God will never look on him nor answer him nor shew him mercy in a word he is a very troubled sinner for what he hath done against God and for what God may justly do against him Object But will some say Doth every one who receives the Spirit of God Whether all the godly have first the spirit of bondage find it thus with him hath every one the Spirit of bondage to fear Sol. I answer every one who hath the Spirit hath this those in Act. 2. 37. found it thus Paul in Act. 9. 6. found it thus the Jaylor Act. 16. 29. found it thus only you must distinguish 1. Of the intentions and measures of it All that have received the Spirit have not the like equal measure of bondage to fear Some drink deeper of the cup than others It is terror in some and burden in others it is horror in some it is only pain in others it is the breaking of the bones in some and only the lash of the rod on others 2. Of the duration and continuance of it Some are longer under the spirit of bondage than others are Simile As some women have quicker labour and others have stronger and longer labour So some have a longer time of humiliation for their sins than others have Some are under trouble of Conscience for many years some only a few dayes and then they meet with Christ and are eased Object But this work of humiliation cannot be any demonstrative note of having the Spirit of grace because many wicked men living and dying so have had this work of humiliation Sol. Humiliation may be considered two wayes 1. As a meere Legal and Judicial work for sin as it is a pure retribution of wrath and horror upon the conscience and one of the first fruits and taste of deserved damnation Thus I grant that a Cain and Judas may meet with it 2. As a preparatiâ—e work of the Spirit for Christ thus it is not given to any but to such whom God intends to convert and save by Christ Quest But may some reply There lies the Question How may one know that How to know which is true humiliation this work of Humiliation is not a judicial but a preparative work Sol. It may I humbly conceive be thus known When humiliation is a preparative work of the Spirit First Then the heart is troubled for the filthiness of sin as well as for the guiltiness of sin Not only because God may punish us but also because we have offended God not only because I am a guilty sinner deserving and feeling wrath but also I am a filthy and defiled creature destitute of the image and glory of God Secondly Then the heart is broken from sin as well as for sin sin troubles me and I trouble sin former sins are my burden and grief and present sins is become the
if I may so speak the very Genius and natural disposition of the holy Spirit to be casting out pulling down cleansing and purging of all our impurities and fleshly lusts which are so contrary to his nature and so offensive unto his presence Hence it is that he maintains a constant and perpetual war with sin in the hearts of the people of God till at the last he gives unto them a compleat and perfect victory Now from what I have delivered in this concerning the Spirit of judgement and of burning two things will flow 1. A conviction unto some that they have not yet received the Spirit of God because 1. They have not received the spirit of judgement to disallow and condemn their sinful lusts and wayes but are so far from it that on the contrary they do approve them and defend them and support them and cannot endure to hear the reproof and condemnation of them from the Word or Ministry or any other but presently they rage and swell and grow discontented and malicious and revengeful 2. They have not received the spirit of burning to abhor their sins and to crucifie them forasmuch as they do still love their sins and will serve them and will not forsake them Job 20. 13. But their great delight is in their sinful wayes and they hold fast their iniquities and hate to be reformed surely these persons have never received the Spirit of God 2. A comfort unto others that they have received the Spirit of God Because 1. They do judge themselves and really do disallow and condemn all sin in themselves Rom. 7. 15. That which I do I allow not 2. They are daily mortifying their sinful lusts by striving after a fuller fellowship in the death of Christ by relying on sin-subduing and mortifying promises and by constant hatred and opposition of their lusts which war against the law in their mind so that they will not serve sin any more and though as the Apostle spake in 2 Cor. 10 3. they walk in the flesh yet they do not warre after the flesh Secondly The Spirit of God is the Spirit of knowledge and wisdom so you read in Isa 11. 2. The Spirit of the Lord shall rest upon him the spirit of wisdom and understanding the spirit of knowledge and of the fear of the Lord. Ephes 1. 17. That the God of our Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdom and revelation in the knowledge of him Whosoever hath the Spirit of God that man hath wisdom given unto him by the Spirit not carnal wisdom but heavenly wisdom true wisdome indeed which wisdom appears in four things First as to the subject If thou be wise saith Solomon thou shalt be wise for thy self Prov. 9. 12. And herein is a mans wisdom for himself when he principally minds and looks after and spends his choysest cares and layes out his chiefest pains to make sure work for the saving of his immortal soul That man is wise indeed and he only is wise who so attends his soul that he is never at rest untill he finds his soul to be ready in a safe and sound condition And thus doth every one who hath the Spirit of God given unto him he is by the Spirit made wise unto salvation What shall I do to be saved Act. 16. 30 He workâ— out his own salvation with fear and trembling Phil. 2. 12. And gives all diligence to make his calling and election sure 2 Per. 1. 12. 2ly As to the Object in making choice of the best and most necessary object for the soul and in refuâ—ing that which is pernicious and impertinent And this wisdom all have who have the Spirit of God For 1 They pitch upon the most excellent and most necessary object to enjoy that viz. God to be their God and reconciled Father and Christ to be their Lord and Redeemer and Saviour One thing is necessary and Mary hath chosen that good part c. 2. They abhor sin which is the pernicious object I hate every false way said David Psal 119. 104. And Solomon saith Prov. 14. 16. A wise man feareth and departeth from evil 3. They are above the world which is the impertinent object for the soul We look not at the things which are seen but at the things which are not seen for things which are seen are temporal but the things which are not seen are eternal 2 Cor. 4. 18. Thirdly As to means and wayes tending to the fruition of eternal blessedness These they find out and in these they walk untill they come and appear before God Repentance Faith Holiness Righteousness Love new Obedience Uprightness these are the vety paths and wayes to heaven and all these do they chuse and walk in who have the Spirit of God given unto them Psal 119. 30. I have chosen the way of truth Ver. 35. Make me to go in the path of thy commandements for therein do I delight Isa 26. 7. The way of the just is uprightnesse Fourthly As to time or season Eccles 8. 5. A wise mans heart discerneth both time and judgement And this part of wisdom also is found in all that have the Spirit of God There is a day of visitation a day of knowledge of the things which do concern our peace Luke 19. 42 44. A day of salvation an accepted time 2 Cor. 6. 2. A time when Christ offers himself and love and mercy and happiness and strives with the hearts of men to know and accept of him And this time they who have the Spirit of God discern and do lay hold on and do gladly embrace they do not slight nor delay nor harden their hearts But while it is called to day they hearken Like the wise Merchant who as soon as he found the pearl of great price sold all and bought it Matth. 13. 45 46. Now if this wisdom of the spirit be as indeed it is the evidence that we have the Spirit O how few then have the Spirit of God given unto them Who takes care in the first place for his soule and makes sure the salvation of it Who sets his heart upon a God upon a Christ upon Reconciliation upon pardoning mercy and not rather upon his sins and on the world Who knows the day of grace the day of his visitation the day of his salvation the accepted time Who chuse the path of holiness the way of uprightness c. 3. Thirdly The Spirit of God is the Spirit of power and he is such a Spirit in and unto all unto whom he is given Rom. 15. 18. The Gentiles were made obedient Ver. 19 By the power of the Spirit of God 2 Tim. 1. 7. God hath given unto us not the spirit of fear but of power Isa 11. 2. The Spirit of the Lord is there called the Spirit of might Ephes 6. 10. Be strong in the Lord aâ—d in the power of his might The Spirit of God is a most strong
salvation As are the sinews of all Religion As most concern our selves and families That concern righteousnesse and mercy That concern the avoiding of greater sins We should do all affectionately in or to observe Sol. I humbly conceive that our special care should be First Of those which do principally and immediately respect Gods Glory Summa ratio in summo fine Secondly Of those which do most absolutely and necessarily respect our own salvation as Regeneration Repentance Holiness Faith Thirdly Of those which are the bond and sinews of all Religion upholding it in the power and practice of it as the sanctifying of the Sabbath Fourthly Of those which do most concern our selves and such as are under our charge as family-duties Fifthly Of those which do require and enjoyn righteousness and mercy unto others and preserve publick society Sixthly Of those which do concern the greater sins which should be most carefully avoided Fourthly we should walk in Gods statutes and keep and do them affectionately we should affect the acts of obedience and be affected in them Suppose that a man did walk up to every statute of God yet if this were not done affectionately all were nothing Now there are four affections with which we should perform every service or duty that we do unto God 1. Love and delight 2ly Joy 3ly Fear 4ly Zeal First With Love and Delight We must love the Lord and his statutes and the With love and delight duties which he requires from us and take delight in obeying and doing his will Psal 119. 97. O how I love thy Law Ver. 167. My soul hath kept thy testimonies and I love them exceedingly Psal 40 8. I delight to do thy will O my God yea thy Law is within my heart Secondly With joy and alacrity Psal 119. I have rejoyced in the way of With joy and alacrity thy testimonies as much as in all riches Psal 100. 2. Serve the Lord with gladness Our walking in Gods statutes should be our meat and drink we should find more satisfaction and soul contentment and refreshing when we are doing the will of God and are enjoying communion with him than we do find or take in any earthly enjoyment whatsoever Thirdly With fear Serve the Lord with fear Psal 2. 11. when ye are a performing With fear any duty to God ye must do it with a 1. Reverential fear Thou shalt fear this glorious and fearful Name the Lord A reverential fear thy God Deut. 28. 58. God is greatly to be feared in the assembly of the Saints and to be had in reverence of all them that are about him Psal 89. 7. Pray and hear with fear and trembling 2. Humble fear of our own sufficiency and of our own performance left Humble fear any thing should fall in with our duties by which God may be offended and our service of him may miscarry c. Fourthly With zeal or fervor of spirit The people of God must be zealous With zeal of good works and zealous in good works fervent in spirit serving the Lord Rom. 12. 11. It was said of Jehoshaphat that his heart was lifted up in the wayes of the Lord 2 Chron. 17. 6. And of Josiah that he made a Covenant before the Lord to walk after the Lord and to keep his Commandements and his testimonies and his statutes with all his heart and with all his soul c. 2 Chron. 34. 31. See also 2 King 23. 25. Wrestling and striving in Prayer attend earnestly in hearing We must not walk in Gods statutes with careless sloathful indifferent spirits but with heightned and lively and enlarged spirits doing his will with all our might and strength bringing out all the might and power that we have in his service stir up our graces and our hearts Fifthly We should walk in Gods statutes uprightly and sincerely Gen. 17. 1. Walk before me and be thou upright And 1 Kin. 3. 6. David my Father walked Walk in them uprightly before thee in truth and in righteousness and in uprightness of heart with thee Isa 38. 3. Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart c. 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity we have had our conversation in the world Quest But here now is the great Question how one may know that he walks Signs of sincerity uprightly in Gods statutes Sol. There are 〈◊〉 discoveries of this First The prevalent motive which alone sufficeth to his obedience and that If we obey because God commands is the will or command of God if a man be upright and walk with an unright heart then he will and doth act and move upon the sole account of Gods command that alone is reason enough and will prevail with him for obedience There are several Motives which induce men to do good works some do respect our selves and are drawn from a respect to our credit and profit as do such a work and perform such a duty and you shall have honour amongst men by it and you shall gain much by it these considerations are the prevailing Motives which men of unsound hearts to some things which God requires as it was with Jehu c. And some are drawn from God himself only from his Commandement and this is sufficient and this prevails with men of upright heart Psal 119. 4. Thou hast commanded us to keep thy precepts dilgently Ver. 5. O that my wayes were directed to keep thy statutes Mark how his heart is drawn out to obedience upon the meer command of God Thou hast commanded us c. Isa 2. 3. He will teach us of his wayes and we will walk in his paths Mark there is no more considered to move to walk in his paths than this he will teach us of his wayes i. e. he will make us to know that this or that is his will and command concerning us Paul relates that it was the earnest prayer of Epaphras for the Colossians that they might stand perfect and be filled with all the will of God Col. 4. 12. It is not Compleri but Repleri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some look upon that word as Metaphorical to be filled with the will of God as the sails of a ship are filled with wind which is enough to carry the ship in voyage so it is enough when the will of God fills our hearts and that carries them out to duty and David hath a singular expression in Psal 119. 6. When I have respect unto all thy Commandements you know that to have a respect unto a thing is this when that of all other swayes most with us as when a Master commands a servant he will do such a business because he respects him and at his command he will go and come though he will not at the command of any other this was Davids
David I will dwell in the house of the Lord for ever then mayst thou confidenly say with him Surely goodness and mercy shall follow me all the dayes oâ— my life Psal 23. 6. 2ly Their great sin in Revolting and giving over walking in Gods The great sin of Revolters Statutes There is a Question which I have read somewhere of Infidels and Hereticks and Apostates which of them do sin more heinously And it is Resolved that the Apostate is the greatest sinner of them defection is a greater sin then the negation of subjection because in defection or Apostasie 1. More of God is rejected and the Apostate sins more against God Why Apostaâ—es are such great sinners 2. Having received the knowledge of God and his wayes 3. And likewise breaks asunder more bonds which lay upon him to continue his obedience And indeed the Apostle speaking of Apostates delivers three things concerning them which do set out their sins unto amazment Heb. 6. 6. First One is that its impossible to renew them againe unto repentance How great It s impossible to renew them is that sin which doth so harden the hearts of men that he doth never repent of it nay can never repent of it nay that it is impossible to renew him again to repentance A Second is that they crucify to themselves the Son of God they deal with They crucify to themselves Christ a fâ—esh Christ as the Jews did who rejected and crucified him O what a sin is this to crucify the Son God and to crucify him a fresh to pierce his heart and to shed his blood the second time The third is that they put him to open shame they themselves do put a reproach They put him to open shame and contempt upon Christ and cause others so to do as if Christ were not a master fit to be followed and his wayes were not worth our regarding and that the poor woâ—ld and our base sins are rather to be regarded and embâ—aced and followed then the Lord Jesus and his precepts and his wayes And take one thing more that never did any fall off or turn away from walking in Gods statutes but he grew far more wicked then ever he was before and likewise a desperate enemies to the wayes of God 3ly Their great danger and judgement This I shall shew unto you in three Particulars First Revolters or Apostates are judicially given up to the great power of Satan The great danger and judgement of Apostates They are given up to Satan The Lord doth in his just judgement give them over unto Satan that he should rule them and that they should be his sworn servants who will break off with God and refuse to serve him any longer Mat. 12. 44. That unclean spirit returned unto his house from whence he came out ver 45. and takes with him seven other spirits more wicked than himself and enter they in and dwell there and the last estate of that man is worse than the first Secondly They are judicially given up to the power of their sinful lusts they And to the power of their lusts grow worse and worse they having cast away the cords and all fear of God there is no wickedness but they are ready to obey it and they do now go on in their daring wayes of bold profaness with seared consciences Thirdly They are judiciously given up to the powers of damnation therefore And to the power of damnation it is said that they draw back unto perdition Heb. 10. 39. And the soul of God hath no pleasure in them Ver. 38. O what a dreadful condition is this to forsake the path of life and heaven and to turn back to walk in the path of death and Hell Fourthly They are many times in their life given up to exceeding terrors They are oft given up to terrors of conscience and despair of conscience and despair You may read this in Judas who turned back and what horror did that poor creature fall into he forsook his Master and left the path of life for a few pieces of silver but what got he by this he lept out of the ship into the Sea he could never meet with rest or peace afterwards but conscience brake in pieces and did so pursue him with guilt and terror that thereupon he fell into absolute despair and made an end of himself Simile The like you read of Spira who revolted from the truth and the path of Evangelical obedience after clear convictions and secret warnings of Conscience but what befell him O he presently fell into terror of conscience and despair and never could recover the least hopes of mercy to his dying day Fifthly They are many times punished by some extraordinary judgement here They are oft punished with extraordinary judgements on earth Take an instance in Israel and Judah they gave up to walk any longer in Gods statutes and wayes they forsook God and his Laws and what came of this why God forsook them and gave them up to their own hearts lusts and at last overthrew them with an utter destruction and scattered them over the face of the earth So you read of Joash who did that which was right in the sight of the Lord all the dayes of Jehoiada the Priest 2 Chron. 24. 2. But afterwards Ver. 18. He left the house of the Lord and served Groves and Idols but what befell him for this you read of two great judgements that did befall him one in verse 24. That the Syrians came in with a small company of men and the Lord delivered a great Host into their hand because they had forsaken the Lord so they executed judgement against Joash The other is in ver 25. His servants conspired against him and slew him SECT II. 2. Use SHould the people of God continue proceed on and persevere in walking in Gods statutes then you who are the people of God give me leave to offer unto you 1. A few Cautions about your walking 2. A few exhortations concerning our walking 3. A few encouragements for your walking continued walking in Gods statutes 1. The Cautions about your walking You see that it is your duty to walk on to proceed to persevere in walking in Gods statutes therefore take heed unto your selves and beware of four Cautions about our walking in Gods statutes Beware of slothfulness things First Beware of slothfulness and carelesness at any time in doing the will of God or in walking in his wayes Rom. 12. 11. Be not slothful in business but fervent in spirit serving the Lord. When a man doth a business slothfully he doth it with a slight spirit he doth not put out himself not his strength he hath no care in doing of it he doth it not with a serious and diligent spirit but remisly and indifferently as one not affected about what he doth nor addicted unto it saith the Apostle Heb. 6. 11. We desire that every
Ten things concerning the goodness of God to his people ibid. Twelve things may assure you that God will be kind to his people 51 Gods Eternity 52 It gives confidence to live upon God as long as we live 53 If God be your God then Christ is your Christ 54 Comfort to the people of God in Covenant 339 God would have the hearts of his people fixt on him alone 348 God doth confine our prayers to himself alone ibid. God gives all needful good assuredly 349 All the blessings which God promiseth to his people in Covenant he gives only upon account of his graciousness 353 God doth not enjoyn nor expect any worthiness as a reason of his blessings 354 God will have us acknowledge our selves unworthy 356 Under the sense of unworthiness let us go to God and trust in him 358 Arguments to demonstrate God is great in mercy 441 God brings great sinners into Covenant in a perfect league of love and peace ibid. God makes use of great sins to humble men 442 They are no small matters that God doth for us ibid. God takes away the ground of despair 443 The people of God may be guilty of great sins 444 God will be praised for Christ 469 God himself undertakes to sanctifie his people 493 God doth not expect that you should bring but receive 108 Difference betwixt restraining and renewing grace 506 Why such as have grace should labour to grow in it p. 635 I but I am under much weakness of grace and many wants Ans 215 H. H … ness OF the kinds of hardness in men 529 Some are sensible of their Hardness 538 Remove what breeds this Hardness ibid. God takes away hardness of Heart from his people 544 A difference betwixt the hardness remaining in the best and that in the wicked 547 Resist hardness returning ibid. They who partake of this mercy should beware of hardning themselves again 550 Of the judgements of God upon hardned sinners ibid. Three sorts of hardned sinners ibid. When we make most Haste we shall hardly finish all we have to do 685 A new Heart is a changed heart 497 God gives a new Heart and a new Spirit to his people in Covenant 496 Ten Characters of a new Heart 511 Why God gives a new Heart 501 Then many are not Gods people they have their old hearts still 502 Exhortation to use the means to get a new Heart 522 The misery of an old Heart ibid. The necessity of a new Heart 523 Hearken not to the prejudices of your old Heart 524 The way to get a new Heart 525 There is a stony Heart in every man 527 Why called a stony Heart 528 Comfort to those that have a new Heart 519 Of the evil of an hard Heart 540 Why God takes away the stony Heart and that by promise 546 The means how God takes hardness of heart away ibid. Labour to be cured of this hard Heart 534 The effects and fruits of a hard Heart 536 Means to cure a hard Heart ib. They are none of the people of God whose hard heart is not removed 548 Keep up the tenderness of heart 554 Search your Hearts often ibid. All the people of God have a softned heart given them 555 What a heart of flesh is A fourfold softness 556 Characters of a heart spiritually soft and tender 567 This tenderness of Heart appears towards â—od 557 Why God gives a heart of flesh 559 Tryals whether we have a tender Heart 560 Bless God for this Heart of flesh 549 Convictions that many deceive themselves in a false softnesse of Heart 564 Get newness of Heart 583 Cet Hearts to love the Lord ib. How the tender Heart is affected in case of Gods honour 574 The workings of a tender Heart in case of Gods dishonour 575 The misery of persons destitute of softness of Heart 566 The benefits of a tender heart 579 How to know which is true humiliation 598 The carnal heart counts any one common and burthensom 668 Our helps are more then our work 693 Six things affirmed of Holiness 33 Why men look after mercy and not holiness 492 Be not discouraged in the sense of the want of holiness 495 The nature of holiness 136 How true holiness may be known ibid. The Author of this Covenant commands holiness 132 What the sin against the holy Ghost is 385 No creature can make another holy 494 What is to be done that we may be holy 137 I. Jesus JEsus the Mediator of the Covenant p. 222 Whilst we live we are imperfect 676 A threefold intercession in Scripture 274 How sad is their condition who have no part in Christs intercession 276 The Popish Doctrine of other Intercessors confuted 275 Idolatry the greatness of that sin 440 Every justified person hath cause of rejoycing 442 The difference between Justification and Sanctification 489 Wonder not to see little good done upon many by private Instructors 532 Its a great judgement not be accepted with God 664 K. Knowledge HOw Knowledge contributes to obedience 655 Without Knowledge obedience is not practical ibid. Some more slow in point of Knowledge some in point of practice 684 Get a clear Knowledge of the wayes of God 698 L. Laws THe observation of Gods Laws belongs to all that are in Covenant with him 643 How Gods people being not under the Law are bound to obedience 646 How the Moral Law never ceaseth ibid. How we are said to be under the Law 647 What is Legal obedience 652 A Legal obedience is indeed impossible 670 In what cases God leaves his Servants 710 Love is not the only rule of our obedience 658 M. Mediator WE cannot serve a better Master then God 696 God is the best Master and why ibid. God is no hard Master 707 Of the Mediator of the Covenant 225 What is a a Mediator ibid. Christ the Mediator betwixt God and us ib. There is a necessity of a Mediator betwixt God and us 226 There cannot be a New Covenant without a Mediator 227 Jesus Christ and he only is the Mediator ibid. Three conditions in a Mediator agree only to Christ 228 How Christ is to be considered as being a Mediator as God-man ibid. A Mediator must be a middle person twixt differing parties ibid. This Mediator undertakes all betwixt God and us 231 According to which Nature in Christ he is a Mediator 132 The works of Christs Mediation were such as no person could effect except he were both God and man 229 There is in us an unworthiness of any mercy 355 That God is a God of infinite mercy 431 Though your sins be great yet there is hopes of mercy 445 What is to be observed about mercies and blessings 662 N. Newness A Natural man can of himself do no good 706 Try our selves what newness is in us 504 O. Obedience HOw to please God in our obedience 664 Progressive Obedience is true Obedience 676 Three things in Christs obedience for our imitation 677 P.
Pardon SOme plead for a capacity of pardon upon false grounds 381 Who are in a right capacity of pardon 391 All who do truly believe in Jesus Christ are within the promise of pardon 403 There is a necessity of Faith for pardon ibid. Rest not till you have got the assurance of your pardon 420 God doth sometimes pardon sin and not give the assurance of it ibid. God cals us to repent of great sins and promiseth pardon 441 God hath great glory in the pardon of great sins 442 God would have his people to pray for pardon of great sins ibid. Christs blood the only cause of pardon 460 The happiness of a pardoned condition 411 Whether all sins be pardoned together at once 426 A multitude of sins is not inconsistent with pardoning mercy 432 Gods people must persevere in their obedience to God 674 In our way we have protection 686 How we may be enabled to persevere 687 Papists confuted ibid. Carnal Protestants confuted ibid. The qualifications of penitential confession 395 How to prove our selves to be of the number of Gods people 653 Popish Satisfactions confuted 249 Gods wayes are possible and passable 708 Six Antidotes against presumption 449 To discover the Presumption of many who plead their interest in the promises without the penformance of the condition 188 Parallels betwixt Gods promises and the Saints experiences 702 R. Repentance REpentance is required to the obtaining of forgiveness 369 Though repentance be not a cause yet it is a means of pardon ibid. Of the difference between Legal and Evangelical Repentance 429 How one may know he doth truly repent 391 God threatens eternal wrath to them that repent not 450 Whether the first work of a sinner be to repent or to believe 454 What that sinner should do who cannot find a heart to repent or believe 454 Never was any great sinner pardoned but he repented 449 The Relation betwixt God and his people still continues 675 To whom God hath a tender regard 712 S. Sanctification SAnctification is promised as well as Justification 488 We cannot glorifie God without Sanctification 491 Reasons why God doth sanctifie as well as justifie 490 What we shall find when our hearts are sanctified 656 Why Gods people should walk in his statutes 849 What considerable in Gods statutes 675 Why God promises to make his people to walk in his statutes 705 Take heed of self-confidence 709 Trusting in self is a great sin 710 The danger of self-confidence ibid. Of the hainousness of sin 230 See whether to go under the sense of sin and what to trust to 253 What it is in sin the forgiveness of sin doth respect 362 Whether God sees no sin in justified persons 365 Gods covering of sin is not exclusive of his seeing sin 367 Whether justified persons may charge themselves with sin p. 369 Pardon of sin doth most of all set forth the glory of God 374 Mourning persons for sin are in a capacity of pardon 392 They who turn from sin are under the promise of pardon 393 The qualifications of penitential mourning for sin It is a supernatural grief 394 A sincere grief for sin as sin ibid. How we may know that we greive for sin as sin 395 The qualifications of a right turning from sin 396 But no man turns from every sin 398 But we have often sinned since we have endeavoured to turn from sin 401 A true penitent may sin again ibid. The right stating the penitents turning from sin 402 The people of God may believe that he will pardon all sin 428 Forgiveness of sins one of the first mercies promised by God to all his people in Covenant 359 Forgiveness of sins described 360 How Gods displeasure and anger against his people is consistent with his discharging of their sins 367 God is displeased with the sins of his own people ibid. Whether there be any reason to repent of our sins that are forgiven 268 Penitent persons forsake their sins 393 The duties of such whose sins are forgiven 416 Great sins are forgiven to the people of God in Covenant 437 Directions how to get the pardon of great sins 445 Of the wonderful goodness of God to sinners 230 The sad condition of impenitent sinners 341 No man is a penitent sinner but a mourning sinner 391 Repenting sinners confess their sins ibid. What is meant by sinful flesh p. 229 Slow walking is very disproportionable to the means 684 Look after your souls in what condition they are ibid. Conclusions laid down against the Socinians ibid. The Spirit of God is yours 61 The Spirit of God is ours in respect of his Titles and Attributes the Spirit of God of Christ of Glory ibid. It is a holy Spirit ibid. The Spirit is ours in respect of his gifts or fruits 62 Six things concerning the graces of the Spirit 62 The Spirit is theirs in respect of his works and operations 63 Five choice works which the Spirit doth for all Gods people ib. The Spirit is ours in respect of his help and vertue 65 The Spirit is a Comforter as he opens to us all the springs of Comfort 67 Three offices of the Spirit to make all the Ordinances of Christ effectual to us 68 The absence of Christ is made up by the presence of the Spirit 69 You are safe and sure with whom the Spirit is ibid. A twofold separation from sin 212 I but I have not the Spirit 213 In what posture a Christian must be who may judge of the presence or absence of the Spirit 214 God will put his Spirit within his people 584 In what sense the Spirit is said to be put within us 585 Many have the Spirit yet come short of what they should have 593 The misery to be destitute of the Spirit ibid. How the Spirit unites the broken-hearted sinner to Christ 596 In what measure he gives the Spirit 589 There are different gifts of the Spirit ib. Every one hath a portion of the Spirit ibid. Every one of Gods people have so much of the Spirit as is necessary to Salvation 590 Many have not the Spirit of God 591 Many have a false and deluding Spirit 592 How to know that we have the Spirit of God 595 What are the works of Gods Spirit in them that shall be saved ibid. How the Spirit convinceth of sin 596 How the Spirit leads Gods children 601 Having the Spirit may be known by the qualities of the Spirit 603 Few have the Spirit of God 612 What it is to worship God in Spirit 613 The benefits which come by having the Spirit 615 What the Spirit is called in Scripture 616 Who have and have not the Spirit 606 Whether the spirit of prayer be a sure sign of a child of God 607 What is the conviction of the Spirit in Gods children 597 What is the spirit of bondage ibid. Whether all the Godly have first the spirit of bondage 598 Gods Spirit helps us in prayer 617 He is a restoring
which I would make from the consideration of the happinesse of being the people of God in Covenant and of enjoying God to be our God in Covenant And that Use shall be a Use of Exhortation even unto them who are not as yet Exhortation to them that are not in Covenant with God To get into a Covenant-relation the people of God in Covenant That they would not content themselves in that estate to be Forrainers and strangers and enemies but that they would begg and strive to come into a Covenant-relation with God that they would take him for their God and submit themselves unto him as his people in Covenant Now this Exhortation I shall direct unto two sorts of sinners 1. Unto such as to this day have obstinately refused to become the people of God 2ly Unto such who are troubled for their obstinate disobedience and would fain become the people of God but are afraid that God will never admit them into Covenant that he will never be a God to them c. 1. Unto such who hitherto have obstinately refused to become the people of God and to own God for their God in Covenant What is the Almighty that we should serve Such as obstinately refuse this Covenant-relation him spake they in Job 21. 15. Who is the Lord that I should obey his voice said Pharaoh Exod. 5. 2. Let us break his bands asunder and cast away his cords from us Psal 2. 3. They would not walk in his wayes neither were they obedient to his Laws Isa 42. 24. I will poure out my Spirit upon you I will make known my words unto you I called and ye refused I have stretched out my hand and no man regarded ye have set at naught all my counsels Prov. 1. 23 24 25. Moses refused to be called the son of Pharaohs daughter Heb. 11. 24. This shewed his contempt of worldly honours standing in Opposition to the enjoyment of communion with the people of God But many refuse to become the sons of God and to become the people of God although they hear of the infinite happinesse in being the people of God and in the enjoyment of God to be their God They look upon it as their great losse to part with their sinful lusts and they look upon it as their exceeding prejudice and disgrace to be counted the people of God and they look upon it as their heavy burthen to be brought into the Covenant and yeilding up themselves unto God alone For such a sort of ignorant and perverse people I would pray unto God that he Considerations to awaken them would open their eyes and convince their hearts and awaken them from the sleep of death And if they be capable of any faithful counsel and advice I would present a few serious Considerations unto them which perhaps may perswade â—hâ—m to hearken and to desire to come into Covenant with God 1. You are never able to stand out and live under the Covenant of Works There You are not able to stand out and live under the Covenant of works are but two Covenants which we must abide by In one of them all men of necessity must be found either in the Covenant of Grace or in the Covenant of Works These are like the two Masters of whom Christ doth speak that one cannot serve them both either he will hate the one and love the other or else he will hold to the one and despise the other Matth. 6. 24. So no man can be under both these Covenants at once if he refuse the one he chuseth the other and if he chuseth the one he refuseth the other If you refuse to come into the Covenant of Grace of necessity you remain under the Covenant of Works and then you are as surely lost and destroyed as you now live for the Covenant of works condemns and curses the sinner cursed is every one whâ— câ—ntinues nâ—t in every thing that is written to do it Gal 3. 10. And you are exceedingly sinful the Law of God findes you so and your own consciences testifie against you as so Neither have you any way to escape that curse of the Law nor the wrath of God revealed against all unrighteousnesse and ungodliness but in the Covenant of Grace because there only a Saviour and mercy is to be found but you perversely refuse to enter into that Covenant with God If you will not consent to a Covenant-relation you cannot eâ—pect the Covenant advantages 2. If you will not consent unto a Covenant-relation it is but presumption to expect the Covenant advantages The Covenant advantages are the hopes and enjoyments of lovingkindnesse of pardoning mercies of the joyes of the Holy Ghost of peace in conscience of special protection of sanctified blessings and of eternal glory and salvation But these do necessarily presuppose a Covenant-relation that is That we must take God for our God and become his people For to none but these hath God ever promised and on none but these hath God ever setled or intended to settle such choice blessings For others God saith What hast thou to do to take my Covenant into thy mouth seeing thou hatest to be reformed If you will have none of me you shall have none of my mercies and if you will not be my people I will not be your God Never deceive your selves with vain confidences I will never pardon you I will never blesse you I will never justifie you I will never save you If the woman will not consent to marry the man it is but a vain simplicity in him to presume of his interest in her estate so c. 3. For any sinner whâ— hears of this Covenant of grace and yet excludes himself It is exceeding folly to excâ—ude our selves from this Covenant-relation as every one doth who refuseth to submit unto the terms of relation this doth declare exceeding folly O what folly is it to slight our only help our only hope our only remedy our only salvation To reject all happinesse and our only happinesse Exceeding impiety Certainly our hearts are unspeakably hardned or are utterly and exceeding impiety Atheistical or hellishly desperate that we care not though we loose our precious soules and forsake our mercies and forfeit heaven assuredly we have sordid thoughts of God and of the happiness of enjoying God for our God and of all that God promiseth to give in that we refuse to be his people and had rather enjoy our filthy and damning lusts Their condition is unspeakably miserable helplesse and hopelesse 4. Your condition is and will be unspeakably miserable helpless and hopeless And this appears in four particulars First You will utterly deprive your soules of all hopes and pleas for mercy and glory Secondly That you wilfully do this though God treats with you in a way of mercy and grace for mercy and grace Thirdly That you now stand alone and must do so in your
be Head and Mediatour For to make Christ to be a Mediatour it was not only necessary that there should be such a union but also that the person in whom that union is to be found should be God he that is a Mediatour betwixt God and Man as he must be man so also he must be God but though we be united to the Divine Nature in Christ as well as to his Humane Nature yet we are not God Whether we are united to the Divine or Humane Nature first 3. Quest Whether by faith we be first united unto and joyned with the Divine Nature or humane Nature of Christ with himself first considered as man or with him first considered as God Answered Sol. This Question although I finde it argued in the writings of very godly and learned men yet truely unto me it doth seem to savour of too much curiosity and for mine own part so far as I do yet apprehend I do think it but a Scholastical nicity for although you do finde Jesus Christ revealed and manifested in the Gospel sometimes as man and many acts ascribed unto his Humane Nature in reference to our redemption and somemes as God and severall acts of his Divine Nature yet with submission to better Judgements I do conceive that our union doth not begin first with one nature and after that with the other nature of Christ but our union is with the Person of Christ as consisting of both Natures at once And my reason is this because our union is with Christ as Mediatour with whole Christ at once I beseech you consider When the Gospel offers Christ to a poor and distressed sinner it doth not offer Christ in one Nature first and in his other Nature next but the Gospel offers whole Christ at once it offers at once Christ the Saviour and Christ the Head Christ the Redeemer that is the Person of Christ consisting of both Natures And when the Spirit of Christ comes into the heart to joyne Christ to us and when faith is formed in the heart to joyn us to Christ why the Spirit at once applies the whole Christ unto you and faith at once looks on Christ as Head and Mediatour and as so unites you unto Christ Faith looks on Christ not in one Nature only or in the other Nature only but as a Mediatour as a Head as a Saviour and under that notion unites you to Christ It is true that the great works of Redemption and satisfaction and reconciliation appeared in the humane Nature of Christ and are frequently ascribed to his blood and it is as true that the Divine Nature of Christ enabled the humane Nature of Christ unto those works and gave as it were life and vigour and efficacy unto them without which they could never have been done nor have beene such effectual workes And it is as true that not any of those workes were done in respect of any of the Natures alone which did redeem and satisfie c. But it was the person of Christ consisting of them both who did redeem and satisfie and reconcile and save and under this notion Christ offers himself and we by faith do receive him A neere union 4. The union between us and Christ by faith is a neer union And if I may so expresse my self an immediate union It is in Scripture set forth by the neerest of all unions here below There are three unions here below which are most remakable for their nearnesse 1. One is Artificial as is that of a Building with the foundation Our union with Christ is expressed by this in 1 Pet. 2. where Christ is called a lively stone verse 4. and a chief corner-stone verse 6. and our foundation 1 Cor. 3. 11. and we are called a spiritual house built upon him verse 5. 2. A second is Political as is that of the Wife with the Husband by marriage And our union with Christ is often expressed by this also In the Canticles and in Hosea 2. 19. and in Ephes 5. 31 32. 3. A third is Physical or Natural as is that of the Head with the Body and of the Vine with the Branches under these expressions also is our union with Christ expressed Ephes 5. 23. Christ is the Head of the Church Joh. 15. 5. I am the Vine ye are the Branches The union is so near 'twixt the Church and Christ that Christ compares it with the union of himself with the Father Joh. 17. 21. That they all may be one as thou Father art in me and I in thee that they also may be one with us verse 22. That they may be one even as we are one Not that there is absolutely and in all respects that very self same union of us with Christ as of Christ with the Father but that there is such a union according to proportion and to note also the marvellous neernesse of our union with Christ Which in this differs even from the natural union where every part of the body hath not an immediate contiguity with the Head And yet there is not the meanest member of Christ nor yet the choysest but they do all of them stand in the same equal nearnesse of union with Christ Now that which I aime at in the nearness of our union with Christ by faith is this That where faith makes the union the heart of a person doth so immediately an entirely close with Christ that there is nothing whatsoever which stands between it and Christ no love of sin no love of the world c. 5. The union 'twixt us and Christ which is made by faith it is a full and compleat A full and a compleat union union The whole man is joyned to Christ and so joyned to Christ that it is joyned to no other but Christ Faith doth so unite us to Christ that henceforth we are no more our own but his all that Christ hath is ours and all that we have is his our souls are his and our bodies are his Faith brings in our whole man to Christ when it unites us to Christ It doth not keep back any part of us from Christ It doth not bestow one part of us upon Christ and another part of us upon the world and another part of us upon sin no Christ hath all when faith unites us to Christ he hath all our mindes and all our affections he is our desire and our love and he is our delight and he is our hope 6. The union 'twixt us and Christ which is made by faith it is a satisfying A satisfying union union When a poor soule comes by faith to be one with Christ so that it can say Christ is mine and I am Christs now it is satisfied it hath enough it is replenished As this union in the kind of it is most excellent so in the sense of it it is most sweet Faith uniting us to Christ findes all suitabe good in Christ and all happinesse life love
mercy grace joy peace salvation in him 7. This union 'twixt us and Christ by faith it is a firme and inseparable union A firm and inseparable union An union that can never be bâ—oken asunder and herein it goes beyond all other unions which are used to illustrate this union every one of them is soluble it may be broken off the Head and the body may be severed the Foundation and the House may be separated The Branches may be cut off â—rom the Vine The Husband may be taken away from the Wife and the Wife from the Husband Yea the soule and body may be disunited by death But the union 'twixt us and Christ remaines for ever There is not only a continuation of it all our life but also in death itself your very bodies sleeping in the the dust are even then in union with Christ I grant that the sense and apprehension of this union may in this life be much interrupted and many times be wholly darkned but the substance of the union still remaines and I grant that the substance or nature of this union may be exceedingly assaulted by Satan yet neverthelesse it continues and abides for ever For Christ will never part with the believer and the believer will never part with Christ And moreover as no power in the world is sufficient to over-power the Spirit of Christ which on Christs part makes union so no power whatsoever shall be able to conquer faith which on our part also makes the union This faith of union as it is produced by no lesse power than that of God so it is preserved and upheld by the same power to the end Neither God nor Christ nor the Holy Ghost nor the heart of a believer will break this union and neither Satan nor the world nor sin can do it 5. If your faith be indeed the faith of union this will appear by these influences The influences and effects which do attend this union and effects which do alwayes attend that union which faith works between us and Christ When we are by faith united to Christ then upon this union there follows a communion betwixt Christ and us in which Christ communicates or imparts somethings of his unto us And we likewise do communicate and impart some thing in us unto him Upon this union there follows such a communion twixt Christ and us as that we do partake of and have fellowship in the most excellent things of We have fellowship with Christ Christ We have fellowship with him 1. In the same Spirit Rom. 8. 9 11. and 1 Cor. 6. 17. And by the same Spirit are we reconciled and sanctified though not in the fulnesse and measure as In the same Spirit Christ himself was and changed by him into the same image of Christ 2 Cor. 3. 18. 2. In the same life As he that hath the Son hath life 1 Joh. 5. 10. so he that In the same Liâ—e hath the Son hath the same life which the Son hath I live yet not â— but Christ liveth in me Gal. 2. 20. The Head and the body the Tree and the branches partake of the same life 3. In the same Righteousness His Righteousnesse is our righteousnesse He is the Lord our righteousnesse Jer. 23. 6. and we are made the righteousnesse of God In the same Righteousness in him 2 Cor. 5. 21. 4. In the same Relation So that as he was the Son of God by eternal Generation In the same Relation in like manner are we the sons of God by adoption so that he is not ashamed to call us brethren Heb. 2. 11 12. 5 In his victories In all these things we are more than conquerors through In his victories Christ that loved us Rom. 8. 37. 6. In his glory The glory which thou gavest me I have given them that they In his glory may be one even as we are one All these things are most certainly imparted unto every believer upon his union with Christ Jesus Christ communicates unto him his own Spirit his own Holinesse his own Righteousnesse c. And hence it is apparent that they never were united by faith unto Christ in whom nothing of communion with Christ can be found Rom. 8. 9. If any man have not the Spirit of Christ he is none of his 2 Cor. 5. 17. If any man be in Christ he is a new creature c. 2. Upon this union with Christ there is yet another part of communion in respect of us and there are two things especially which we do impart to Christ one We impart to Christ is love the other is subjection for by â—aith we are united to Christ as the Wife to the Husband which is an union of love and also to Christ as members of the body to the head which takes in an union of subjection 1. If saith hath united us to Christ then do we love Christ every Believer Love loves Christ Saw ye him whom my soule lâ—veth so the Church Cant. 3. 1. 2 3. Lord Thou knowest all things Thou knowest that I love thee So Peter Joh. 21. 17. Whom having not seen ye love so the Apostle 1 Pet. 1. 8. And how doth the true believer who is united to Christ love Christ How the believer loves Christ 1. He loves his Christ with the Love of friendship he loves Christ for Christ himself 2. He loves his Christ with a love of complacency O how sweet and lovely is this Christ 3. He loves his Christ with a love of satisfaction Christ is enough he is my center in whom I rest 4. He loves his Christ with a love of sincerity Christ and nothing that is contrary to Christ 5. He loves his Christ with a love of excellency nothing so much nothing so well as Christ 6. He loves Christ with a love of extremity he is sick of love for Christ he so loves Christ that he thinks he never loves Christ as Christ deserves to be loved 7. He loves Christ with a love of fidelity so as nothing can quench that love nor break off that love 8. He loves his Christ with a love of benevolence O how much prosperity doth he wish to Christ 9. He loves his Christ with a love of beneficency what would not he do for Christ what would he not suffer for Christ 10. He loves his Christ with a love of sympathy what Christ doth love he doth love and what doth please Christ that doth please him and what doth grieve and trouble Christ that doth grieve and trouble him O Sirs uniting faith sees so much in Christ and findes so much from Christ it makes us partakers of such a Christ and of such a love from Christ that it is impossible but that soule must love Christ which by Faith is united to Christ 2. If your faith be the faith of union with Christ then it will certainly cause in Sujection unto Christ you a subjection unto Christ
enmitie God was in Christ reconciling the world to himself But which is more we are by Christ made nigh to God in a way of relation so that he is now become our God As by reason of this union Christ is not ashamed to call us brethren Heb. 2. 11. So God is not ashamed to be called our God Heb. 11. 16. Yea and as the Apostle tells us that Christ is ours Ephes 1. 3. Our Lord Jesus Christ so Christ himself tells us that God is ours I ascend to my God and to your God And by the way observe it that Christ doth not say only or first I ascend to your God yet this had been a special comfort to the Disciples that God was their God but he saith I ascend to my God and to your God and why to my God and next to your God But to inform us that God becomes our God by vertue of our union with Christ what Christ calls mine that you may call yours My God and your God and because my God therefore your God So then our union with Christ infers with it our union with God our relation to Christ infers with it our relation to God and our propriety in Christ our propriety also in God and our fruition of Christ to be ours a fruition of God himself to be ours than which a more high and blessed fruition no creature is capable of 2. Secondly our union with Christ takes in with it our union with the Father the Our union with the Father first Person in the Trinity that as God is the Father of Christ and Christ is the Son of God so now in Christ God is also our Father and we are his children Joh. 20. 17. My Father and your Father Ephes 1. 3. God the Father of our Lord Jesus Christ 2. Thes 2. 16. and God even our Father Here you see that God is Father to Christ and he is also a Father to all them that are Christs And as Christ is the Son of God so are we the sons of God and how come we to be the sons of God see Gal. 3. 26. Ye are all the children of God by faith in Christ Jesus and Joh. 1. 12. As many as received him to them gave he power to become the sons of God even to them that believe in his Name why As this is an unspeakable dignity for us to be raised unto 1 Joh. 3. 1. Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God So it is a most comfortable relation none the like It concludes within it all the love of God and goodnesse and mercy and care and help and compassion and tendernesse and blessings of God as a Father 3. Thirdly our union with Christ takes in with it also our union with the Holy Our union with the Holy Ghost Ghost in which respect he that is joyned to the Lord is said to be one Spirit 1 Cor. 6. 17. and the Spirit of Christ is said to be given us 1. Joh. 3. 24. and he is in us and dwells in us Rom. 8. 9. and hath communion with us 2 Cor. 13. 14. The communion of the Holy Ghost be with you all and we have fellowship with the Spirit Phil. 2. 1. in the participation of his 1. Graces 2. Help 3. Comforts O Christians These are glorious things indeed who would not strive after union with Christ which brings such an union with it and who cannot but rejoyce and triumph in Christ by union with whom he is thus united to the whole Trinity 2. If you be by faith united unto Christ here is yet another comfort for you Our union with Christ confers upon us an interest in every good of the Covenant We are Sons Heirs That as this union infers with it a relation to every Person in the Trinity so it doth assuredly confer upon you an interest in every good of the Covenant for by vertue of this union we are made both Sons and Heirs Sonnes Gal. 3. 26. Ye are all the children of God by faith in Christ Jesus Heirs Gal. 3. 29. And if ye be Christs then are you Abrahams Seed and Heirs according to the promise Some read it if ye be one with Christ Si unus estis in Christo vid. Beza Here you do expresly finde our Heirship to flow from our union with Christ for certainly our heirship thence ariseth from whence our sonship doth arise and that is from union with Christ Well then Believers are Christs and being Christs they are Children and if Children then Heires and Heires according to promise Quest Heirs whose Heirs and of what estate Whose Heirs Sol. An Heir strictly is the childe either Natural or adopted who upon the death of the Father succeeds into his possessions In this strict acceptation neither Christ who is the Natural Son and Heir nor Believers who are sons and heires by grace are Gods Heires for God never dies and we do not take any possession of his estate upon such a vacancy and cessation But Theologically he is an heire who is accepted and admitted into the possession promised and set forth and given by God who yet lives for ever to be our God and Father and indeed our inheritance and inheriting is neverthelesse because our Father lives but it is therefore our setled and blessed inheritance because our God and Father lives for ever Now that of which we are Heires by vertue of union with Christ Heirs of what is 1. God himself Rom. 8. 17. If children then heirs heirs of God As your children Of God are your heirs so Gods chidren are his heirs he hath never a childe but he is an heir and an heir of God There is an estate of inheritance set out for him what God possesseth of that according to his capacity and proportion shall he be possessed of holinesse glory happinesse 2. All the inheritance which Christ hath purchased and God hath intailed or setled or passed over unto you in his Covenant of no less then all this are believers Of all the inheritance which Christ hath purchased heirs This is the inheritance and the estate of which you are heirs namely all the good set out for you in the Covenant by God the Father and confirmed and sealed unto you by the blood of Christ the Mediatour of that Covenant Therefore Believers are in Scripture stiled Heirs of the promise Heb. 6. 12. of the grace of life 1 Pet. 3. 7. of the righteousnesse which is by faith Heb. 11. 7. of salvation Heb. 1. 14. of the kingdom promised to them that love him Jam. 2. 5. All the good in it for them of all things Revel 21. 7. He that overcometh shall inherit all things There is Haereditas gratiae which contains all the blessings designed for enjoyment in this life And there is Haereditas gloriae which contains all the blessednesse reserved for enjoyment in that other life
Of all in the one and in the other are believers heirs you are heirs to mercy and grace and righteousness and comforts and salvation I think therefore that the belivers condition by vertue of his union with Christ is very comfortable and blessed 3. If you be by faith united unto Christ there remaines one comfort more Christ will accomplish and perform all that good unto us for you which is this That as you are thereby heirs of all the good mentioned and promised in the Covenant so all that good will Christ see accomplished and performed unto you for all the promises of God in him are yea and in him Amen 2 Cor. 1. 20. They are sure and certain are surely and certainly made good As God spake unto Jacob Gen. 28. 15. I will not leave thee untill I have done that which I have spoken to thee of So Jesus Christ unto whom you are united he will not cease untill you be actually possessed of all that good which his father promised unto him from all eternity and hath promised also unto you in time in his Covenant to bestow upon you And there are four things which may assure you of this viz. 1. The suretiship of Christ which implyes not only his undertaking for us to God but likewise the same for God to us that God shall really make good to us all which he hath promised unto us 2. The Intercession of Christ which is his everlasting work of applying all the good which he hath purchased 3. The Donation of his Spirit upon us for the communicating of all good unto us 4. The intention of his Merit and Purchase which he laid out in our names and for our good He merited no less for us than all that good in the Covenant No lesse than all outward benediction than all heavenly blessings than Justification Reconciliation Sanctification Consolation Perseverance and eternal Glory His Merit and purchase amounted to all this and not to lesse than this and as God is bound to give him what he hath purchased so he hath bound himself to bestow all this upon believers who are united to him Whosoever believes shall not perish but have everlasting life Joh. 3. 13. 5. The habitude 'twixt Christ as Head and believers as his Body and Members he is not perfect untill they be perfected And now I pray you that are believers be you your selves judges whether your union with Christ puts you not into a most comfortable and blessed condition seeing it brings you into union with God and every Person of the Trinity and makes you heirs of all the good in the Covenant all which God and Jesus Christ will see actually bestowed upon you I fear I was never united to Christ Object True will some say here is comfort enough for here is all that soules can wish or enjoy But truely the more you speak of this comfort from union with Christ the more sad and uncomfortable is my heart Because at least I fear that I never yet in truth attained unto this union of Faith why so 1. I was driven to look after Christ out of fear and out of the sense of wrath 2. Union with Christ supposeth separation from all that is contrary unto Christ Alas I finde the contrary a body of sinne still present with me 3. Union with Christ depends upon some mighty and powerfull workings of the Spirit which I never observed nor discerned in my soule 4. Union with Christ certainly includes the presence of the Spirit and the communion of the Spirit whether I have that I know not 5. I still live under weaknesses and wants but union with Christ would have let in more supply c. Sol. I will briefly speak unto these fears if possibly they may be removed For as it is my desire that you may by faith be brought to Christ so it shall be my endeavour that every soule united unto Christ may taste of those comforts which do belong to him in Christ I was driven to look after Christ out of fear 1. Object You fear that you are not rightly united to Christ because you were driven to look after Christ out of fear and sense of wrath whereas the union by faith is free and voluntary Answered Yet our union may be right Sol. Though this be true yet is it possible that your union with Christ may be right They in Acts 2. 37. were indeed by Faith united to Christ although the first work appearing in them was the sense of their sins and of Gods wrath for that sin and so was the Jaylor in Act 16. 30. effectually brought in to Christ although trembling of heart first seized on him and so was Paul in Act. 9. 6. Therefore distinguish thus of this matter 1. There is a difference 'twixt an occasion of looking after Christ and 'twixt a Distinguish 'twixt an occasion and a principle of union principle which unites to Christ The sense of sin and the fear of the wrath of God these are the occasion of your looking after Christ and had you not met with these it is most probable that you never had minded Christ And yet it was not this fear but faith which followed upon it that did unite you to Christ I say faith which saw the exceeding goodnesse and kindnesse and graciousnesse in Christ represented and offered and promised in the Gospel and thereupon drew your hearts to the prizing and desiring and receiving Christ with a most chearful and ready consent and will So that though at the first and occasionally some legal operations and impressions awakened your hearts to look after a Christ for deliverance yet it was the Gospel by the Spirit working faith in your troubled Distinguish 'twixt sense of sin and wrath considered alone and concomitantly hearts which brought and joyned you to Christ 2. Again you must distinguish 'twixt the sense of sin and wrath considered alone and considered concomitantly If the sense of sin and wrath alone did put you upon Christ and never any thing else this indeed were sad For when these alone put us upon Christ then we desire Christ no farther than a present help and ease against those evils which do distresse us but thus it is not with you though perhaps at the first your thoughts were fixed upon Christ only to deliver you from the wrathfull impressions in conscience yet upon the farther light and working of Gods Spirit your hearts are carried beyond these for you must now have a fruition of Christ you have now coveted an union with Christ and satisfied you cannot be without that near union and truely this is the effect of faith graciously given unto you from God 2. Object But union with Christ supposeth a separation from all that is contrary to Christ Is not sinne contrary to Christ and this I finde still Ergo Sol. I answer 1 but I finde no separation from sin Answered It is one thing for sin