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
by the Grounds By the grounds and causes and order of attaining that certainty and Causes and Order of attaining unto that certainty of knowledge and perswasion that Christ died for him For your help in this take notice of three Particulars 1. A right and undeceiving assurance that Christ died for us hath two sure Grounds One is the Testimony of the Word the other is the Testimony of Conscience renewed The Word saith Whosoever believes shall not perish but have everlasting life Renewed conscience saith but thou believest yea thou believest aright thy faith work by love Ergo. 2. A right and undeceiving knowledge it hath very choice causes it ariseth from Faith and it ariseth from the Spirit of Christ no man can give himself this assurance or certain knowledge that Christ died for him As no man can say that Christ is the Lord but by the Holy Ghost So no man can say Christ is my Lord and my Saviour but by the Holy Ghost 3. A right and undeceiving assurance that Christ died for me is attained in an orderly way It is not the first work to be found in us but it follows many precedent works in the soule as the sealing follows the writing viz. it follows 1. Deep sense of sin and misery 2. A Spiritual Conviction of our own impotency and insufficiency and absolute need of Christ 3. Earnest desires after Christ and for faith to lay hold on Christ 4. Many conflicts 'twixt weak faith and doubtings and fears 5. Peculiar supplications for the evidencing of the love of Christ and for particular perswasions of our interest in him and in the benefits of his death 6. Attendance upon God in the Ordinances of Christ c. Seventhly You may know that Christ died for your sins by the concomitant presence of some choice qualities in every person rightly assured of Christs dying By the concomitant presence of some chief qualities for him v. g. 1. A tender mournfulness of heart Zech. 12. 10. They shall look on him whom they have pierced and shall mourn as a man mourns for his only child Never did the child mourn more c. There is a two-fold mourning and both necessary one from sense of sin as grieving God the other from the sense of love in pardoning sin 2. An exceeding joy Rom. 5. 11. We joy in God through our Lord Jesus Christ by whom we have received the Atonement 3. An inflamed love Luke 7. 47. Her sins which are many are forgiven for she loved much For is not Causal but Illative q. d. therefore she loved much None so loved as this loving Christ 4. A sweet Peace and Tranquillity Rom. 5. 1. Being justified by Faith we have peace with God through our Lord Jesus Christ when we know that our peace is made by Christ presently peace ariseth in the conscience the storm is over and we are at land Now conscience excuses comforts supports answers c. all is well the Sword is sheathed 8. Lastly you may know that Christ died for you by the fruits and effects By the fruits and effâ—cts which flow from it which do flow from that certaine knowledge and that particular assurance v. g. 1. Singular loathings of sin Rom. 6. 1 2. Shall we continue in sin that grace may abound God forbid How shall we that are dead to sin live any longer therein 2. Utmost service for Christ 2 Cor. 5. 14. The love of Christ constraineth us acts us fills us carries us on as men possessed or as a ship with the winde Act. 21. 13. I am ready not to be bound only but also to die at Jerusalem for the Name of the Lord Jesus 3. Special delight in Christ and in the word of Christ 1 Pet. 2. 3. As new born babes desire the sincere milk of the word that ye may grow thereby If so be that ye have tasted that the Lord is gracious as if he had said the man that knows that the Lord is gracious and gracious to him and hath tasted of the sweetness of his love to his soul must needs delight in and long after the Word as the Babe doth after the milk of the breast 4. Yet more desires to partake of more from Christ Phil. 3. 10. That I may know him and the power of his Resurrection and the fellowship of his sufferings being made conformable to his death verse 12. Not as though I had already attained or were already perfect but I follow after if that I may apprehend that for which I also am apprehended of Christ Jesus 5. Watchful fear by no means to offend or displease Christ so loving a Christ so kind so good a Christ so unwilling and so affraid is the assured person to sin against Christ any more that he could be content presently to dâ—e and to be with Christ where there is no more a possibility to offend him c. 6. Answerable returns unto Christ who suffered and died for me v. g. He loved me and I therefore love him He abased himself for me and I abase my self for him He gave himself for me and I give my self to him He obeyed his Fathers will for me and I obey his will He suffered for me and I am willing to suffer for him in my name in my body in my life He rose for me and I live to him He justified me and I justifie him He pleades foâ— me in Heaven and I plead for him on Earth He hath purchased glory for me and I give glory to him c. Thus have you heard the Decision of this great Practical Question how a person may know that Christ died for him Now beâ—â—re I shut up this Discourse I will propound and give answer unto some Cases of Conscience in relation to this Point in which I am â—iscoursing 1. How one may know that he is deluded in his Conscience that Christ dyed for him 2. What one should do who as yet cannot certainly affirm that Christ died for him 3. Whether every one for whom Christ effectually dyed doth sometime or other in this life attain unto the certain evidence thereof 4. Whether a person having attained to the certain knowledge of Christs dying for him may ever after that doubt and question the same again and whether new doubtings overthrow a certainty of knowledge 5. What advantage any Christian hath by the certain knowledge that Christ died for him as his Mediatour Case 1. How one may know that he is deluded in his Confidence that Christ How one may know he is deluded in his confidence of Christs dâ—ing for him A twofold confidence dyed for him There is I confess a two-fold confidence about the Application of the Death of Christ One arising from Faith and the Spirit of God who beareth witness with our spirits that we are the Children of God The other ariseth from presumption and the spirit of Delusion wherein a person dreams that he eats but he is empty and dreams that he
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
Rom. 16. 25 26. even the Mystery which hath been hid from ages and from generations but now is made manifest unto his Saints Col. 1. 26. Though others sit in darknesse and see no light yet unto you through Christ there ariseth light in darknesse and your eyes shall and do see the salvation of the Lord and the glory of the Lord the light shines in your hearts the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4. 6. he makes known unto you the true life and the true way of life the mystery of salvation 2. He hath it in his commission to instruct and teach you the whole minde and will of To instruct and teach us the while mind and will of God God in every thing which concerns your salvation all things that I have heard of the Father I have made known unto you Joh. 15. 15. As he discovers unto us infallibly the reality and the quality of our salvation so there is not any one truth nor any one path necessary unto that salvation but he opens it and reveales it whether it respect our faith or our obedience he is the annoâ—nting which teacheth you of all things and is truth and is no lye 1 Joh. 2. 27. 3. He is that Prophet who doth teach not only by his word but also by his Spirit others can speak only to the eares of men but he can speak to the hearts of He teacheth not only by his Word but by his Spirit men he can imprimere in mentem as well as mentem exprimere write his Law in the heart as well and as easily as he can deliver and make it known to our mindes when he teacheth you that you must believe he doth by his Spirit cause you to believe when be saith that you must be born again he doth by his Spirit make you new creatures there is not any one grace or duty or path of liâ—e which he sets before you who are in covenant with God but he works in you those very graces and puts forth a strength to perform all those duties and to walke in those paths 4. As a Prophet he is annointed to preeah good tydings Isa 61. 1. the Apostle calls it preaching of peace Ephes 2 17. and not only the Prophet Isaiah in that He is anointed oâ— preach good tidings place but also Christ himself in Luke 4. 18. tells you what those good tydings are what that Gospel is namely to hinde up and heale the broken-heared liberty and deliverance to the captives sight to the blinde to give beauty for ashes the oyle of joy for mourning the garment of praise for the spirit of heavinesse O what comfort is here for you who are the people of God and have Christ to be your Christ and your Prophet Here are glad tydings for you and your Christ is annointed to preach them unto you when your hearts are broken and bruised you have a Christ to binde them up and to heale them with his own precious blood I dyed for you saith Christ this is my blood which was shed for you for the remission of your sins to reconcile you to make peace for you saith Christ and when you finde your selves captives and as it were shut up on prison Christ your Prophet comes to you by his Spirit and breaks open the prison doores and sets you at liberty from your sins from Satan from your fears and tears and all the powers and chaines of darknesse and when your soule sits in darkness and sees no light when they feed on tears and are overwhelmed with sorrows and heaviness your Christ who is your Prophet can and will speak words of life unto you and words of joy unto you why are your hearts troubâ—ed said he to his Disciples woman why weepest thou said he to Mary daughter go in peace so to another son be of good comfort There is no Prophet like your Prophet who knows so much of the minde of God who reveals it so fully so faithfully so infallibly so powerfully so sweetly so savingly Christ is a Priest and your Priest Jesus Christ is a Priest and he is annointed to be your Priest Psal 110. 4. The Lord hath sworn and will not repent Thou art a Priest for ever after the order of Melchisedeck vide Heb. 6. 20. Heb 7. 17. Cap. 4. 14. we have a great High Priest that is passed into the heavens Jesus the Son of God I shall not insist on this Argument to tell you how Christ was called and qualified for his priestly Office nor of the differences 'twixt him and all other Priests nor how that his Sacrifice was his humane nature and the Altar was his Divine Nature and himself according to both these natures was the Priest My intention is only in few words to touch at this Office of Christ as our Mediatour and then to expresse unto you the chief comforts from your interest in him as to this his Office of Priesthood There are two Acts wherein his Priestly Office consisteth Two acts of his Priestly Office Oblation 1. One was the oblation of himself once for all as a perfect Sacrifice for the expiation of sin and reconcilâ—ng us to God Heb. 9. 14. Through the eternal Spirit he offered himself without spot to God verse 26. he appeared to put away sin by the Sacrifice of himself verse 28. Christ was once offered to bear the sins of many Rom. 5. 10. when we were enemies we were reconciled to God by the death of his Son Col. 1. 20. He made peace though the blood of his Crosse Heb. 2. 17. a merciful and faithful High Priest to make reconciliation for the sins of the people 2. The other is His Intercession for us This man saith the Apostle because Intercession he continueth ever hath an unchangeable Priesthood Heb. 7. 24. wherefore he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them and therefore as to this interceding part of his Priestly Office Christ is said to appear for us in the presence of God Heb. 9. 24. as the Atturney appears for his Client in Court to answer for him and likewise he is called our Advocate with the Father 1 Joh. 2. 1. to plead for us and to obtaine for us c. But some may now reply We know all this that Christ is a Priest and a Mediatour of Redemption and of Intercession that he offered up himself that he died shed his blood was sacrificed and that he ever lives to make Intercession Quest But where lies the comfort of this to them that are in Covenant with God and have Christ to be their High Priest Sol. What câ—mfort we have by this I will shew you what comfort you have by this and I pray you mark it There are four unspeakable comforts unto you who are Christs from this that he is
a happinesse is all this to know Jesus Christ and as present in my soul To know the love of God in mine heart To know the exceedingly exceeding weight of glory prepared and prepared for me and to know all that God hath freely given me in order unto that exceeding glory This c. 4. He fits us for that salvation which Christ hath purchased for us As the He fits us for that salvation which Christ hath purchased for us blood of Christ did purchase our salvation so the Spirit of Christ doth fit us for the enjoyment thereof He makes us meet to â—e partakers of the inheritance of thâ— Saints in light The Apostle speaking of this salvation under several expressions in 2 Cor. 5. 1 2 3 4. he addes in the fifth verse Now he which hath wâ—oughâ— us for the self-same thing is God who hath given unto us the earnest of his Spirit And this fitting work of his upon us for the salvation purchased by Christ he doth execute Partly by cleansing and purifying ouâ— sinful hearâ—s and mortifying those lusts which otherwise would render us unfit and uncapable of that glorious salvation Partly by endowing and beautifying the soul with Christ and his righteousnesse and his graces that thereby an enterance may be made for us into the everlasting Kingdome of our Lord and Saviour Jesus Christ 2 Pet. 1. 11. Partly by leading and upholding us in all the wayes of Christ untill we come to receive the end of our faith even the salvation of our souls 5. I will adde but one work more of the Spirit on your behalf which is this He works all our works in us and for us He works all your works in you and for you Consider your works either of faith or obedience your works of faith in reference to the promises of God and your work of obedience in reference to the precepts of God although you are the persons who do believe the one and obey the other yet it is the Spirit of Christ which is the cause and the powerful principle of those in you He it is who doth make your hearts to believe and who doth cause you to walk in his Statutes and do them Ezek. 36. 27. 4. The Spirit is yours in respect of his help or vertue The Spirit helpeth our The Spirit is ours in respect of his help and vertue infirmities Rom. 8. 26. And there are six things wherein the Spirit is an help unto all the people of God 1. In all their Communions with God 2. In the weaknesses of all their graces 3. In the actings of every grace 4. In the conflicts of grace 5. In the darknesse upon their spirits 6. In the 〈◊〉 of their souls 1. The Spiri◠〈◊〉 them in in all their communions with God in their Meditations He help them in all their communions with God of God in their hearing of the Word of God in their addresses of prayer unto God and as to this the Apostle gives a special instance in that Rom. 8. 26. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered When we are to pray there is in us sometimes an infirmity of ignorance we know not what to pray for either for the matter or for the manner and there is in us sometimes an infirmity of deadnesse and dulnesse we cannot pray with that fervency as we should or as we would But now the Spirit helps these infirmities by way of instruction Teaching us what especially to pray for and by way of causation in making intercession for us that is in quickening and enabling us to pray with groanings that is with such full and strong affections of heart as cannot be uttered or expressed by words Our streightened and narrow and barren hearts are many times by the influence and assistance of Gods Spirit enlarged and opened and filled with a Spirit of supplication with such an ardency with such an earnestnesse with such a copiousnesse that after we have long insisted with God yet we have not opened half our minds and desires unto God it excites all our graces and sets them a work such an help is the Spirit unto us in praying unto God 2. The Spirit helps them in the weaknesse of their graces He waters the plants In the weakness of their graces and blows upon the buds and draws on his works of grace towards perfection He doth as it were Nurse them up and breed and brood them up He helps your â—imme knowledge by adding light unto light and opening more and more the eyes of your understanding to know the things of God in Christ He helps the weak and staggering faith by adding faith unto faith in answering your doubts and evidencing your grounds and interests in Jesus Christ He is the wind which blows upon your garden and makes the Spices there of to flow out Cant. 4. 16. 3. The Spirit helps them in the actings of every grace You know In the actings of every grace the distinction of gratia praeveniens gratia subsequens gratia operans gratia cooperans It is the Spirit which works grace in us and it is the Spirit which makes grace wrought in us to work You are not able of your selves to use the graces given unto you when you please without the influence and assistance of the Spirit of God 1 Cor. 15. 10. By the grace of God I am that I am and his grace bestowed upon me was not in vain I laboured yet not I but the grace of God in me Can you trust when you will and mourn when you will and fear when you will and command your thoughs and passions when you will and patiently bear the hand of God when you will The light if it were cut off from the influence and presence of the Sunne would not be light nor give light at all The arme if it were cut off from the body it could not stirre at all Though the arme be grafted into the body yet it stirres by influence from the head No grace that we have could move or act at all were it not acted and moved by the Spirit of Christ and therefore when you are to believe he helps you to believe and when you are to repent he helps you to repent and when you are to blesse he helps you to blesse and when you are to suffer c. His hand is upon your hand his strength is upon your strength his grace is upon his own grace As all your graces have their being from his power of life so they have their working from his power of influence too He it is who worketh in you to will and to do 4. The Spirit helps them in the conflicts of grace when inward temptations arise In the conflicts or grace out of your own hearts and when outward temptations 〈◊〉 in from
you from the love of God Rom. 8. The Covenant holds beyond death it doth not bring you only into a present enjoyment of God but it is to bring you into a fall perfect and everlasting enjoyment of God in glory the Covenant yields you the least part of your good of your portion of your happinesse in this life the greatest and fullest portion of good promised unto you by God in this Covenant lies in the arrears in the reserves in the full possession of the inheritance after death and then why should you fear to dye and go to take a full possession why should you fear to dye and to enter into the joy of your Master why should you fear to dye and go home to receive all the desires of your hearts and all the eternal preparations of glorious blessednesse for your souls 7. You who are the people of God and have him to be your God in Covenant Walk without offending God you should walk without offending of him and without displeasing or grieving of your good God Mal. 1. 6. A sonne honoureth his Father and a servant his Master If then I be a Father where is mine honour And if I be a Master where is my fear friends in Covenant carefully avoid mutual offences and provocations you should fear the Lord and his goodnesse Hosea 3. 5. Thou shalt fear the Lord thy God Deut. 10. 20. Seeing that Thou our God hast given us such deliverance as this should we again break thy Commandments c. Ezra 9. 13 14. so seeing that the Lord is become our God and hath delivered us from wrath and made us to be his people should we grieve him by sinning against him Grieve not the Spirit of God by whom ye are sealed unto the day of redemption Eph. 4. 30. Walk worthy of the Lord unto all pleasing Colos 1. 10. It were an excellent height if we could say unto God as he spake unto his people in Micah 6. 3. O my people what have I done unto thee and wherein have I wearied thee So if we could say O our God what have we done against thee and wherein have we displeased and grieved thee There are nine sinnes which if they be found in the people of God they do extreamely Sins much displeasing God Grosse transgressions offend and displease their God 1. Grosse transgressions when their spots are not the spots of his children Deut. 32. 5. Davids adultery displeased the Lord 2 Sam. 11. 27. 2. Murmuring complaints against the dispensations of their God Numb 11. 1. Murmuring complaints against his dispensations When that people complained it displeased the Lord 〈◊〉 the Lord heard it and his anger was kindled ver 4. They fâ—ll a lusting and wept again and said Who shall give us flesh to eat ver 10. And the anger of the Lord was kindled greatly 3. Their manual divisions and contentions and envyings and evil-speakings Muâ—ual divisions and reproachings of one another these dishonour themselves and grieve the Spirit and offend their Father 4. Spiritual pride and loftinesse of heart being vainly puffed up with knowledge Spiritual pride or any spiritual attainments and enjoyments foolish boastings 5. Carnal security and carelesnesse of their hearts and wayes and turning Carnal security the grace of God into wantonnesse 6. Vnfruitfulnesse and barrennesse under the Gospels Ordinances and Unfruitfulnesse helps 7. Conformity unto the world fashioning themselves thereunto and complying Conformity unto the world with the ungodly 8. Lukewarmnesse of spirit in the cause of God and of the truths of Christ and of the power of godlinesse suffering all these to be opposed and blasphemed Lukewarmnesse 9. Particular unbeliefs and distrusts as in Moses case c. when their faith Particular unbeliefs hath a special call to honour God amongst people in difficulties c. These and some other sinnes if found among the people of God do exceedingly displease and grieve him and therefore be you very watchful against them yea and against all Reasons why we should be watchful against all sinnings sinnings whatsoever because 1. Your God hath shewed you exceeding riches of grace and mercy There is mercy with thee therefore shalt thou be feared 2. Your relation to so holy a God should make you to fear all unholy actions you should be holy as your heavenly Father is holy 3. Your receipts have been high and your returns should be answerable you have received favour and Christ and the Spirit and hopes of heaven and should you offend your God after all this O what ingratitude worst of ingratitude were this 4. You will extreamely darken your communions with God by it and your heavenly relation by it your Sun will set at Noon day 5. You will break up the peace in conscience and conscience will lay hold on you from all your interest comforts received 6. God doh usually correct and chastise his people in this life very severely and sharply for their disobedience 8. You who are the people of God should walk with all contentednesse and Walk with all contentednesse and well-pleasednesse well-pleasednesse of spirit for you have God to be your God saith David Psal 16. 5. The Lord is the portion of mine in eritance and ver 6. I have a goodly heritage That man will be contented with nothing who cannot finde contentment in the enjoyment of all things There are three things which I desire you to take notice of For 1. That God is the portion of his people Thou art my portion O Lord Psal God is the portion of his people 119. 57. All the world is too low and too little to make up a portion for any one holy or godly man he sets not out any estate as your portion but himself If the Lord should say to a godly man I will give you all the world and that shall be all your portion O Lord would he say let others have that portion but I beseech thee give me thy self 2. That God alone is portion enough all-sufficiency is questionlesse a sufficient God alone is portion enough portion as Joseph said unto his brethren Gen. 45. 20. by the command of Pharaoh Regard not your stuffe for the good of all the Land of Egypt is yours so may we say to all the people of God Regard not be not troubled so much for the poor stuffe of earthly revenues for the all-sufficient God is yours The Lord is my Shepherd therefore I shall not want Psal 23. 1. He that wants nothing hath enough I am thy shield and thy exceeding great râ—ward Gen. 15. 1. Hâ—â—ho is secured from all evil and is blessed with all blessings certainly this man hath enough 3. That your fruition of God for your God sweetens any outward portion be Out fruition of God sweatens any outward poâ—tion it never so little the little of earth with the enjoyment of God as loving as reconciled
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
the times of the New Covenant which excels the other It is to me a very considerable Mystery that the Jews who were if I may so expresse my self the Original people of God the first fruits of the creature That they should have the largest time How should we Gentiles blesse the Lord who are reserved for the times of the new Covenant under the Old Covenant And we who are Gentiles that came in as it were at second hand should have all our time under the New Covenant That they by unbelief were so quickly broken off and the Gentiles have been for so many hundred years graffed in whatsoever the mystery of this dispensation may be certainly we who are sinners of the Gentiles have wonderful cause to blesse our God who hath given us so long a day in the day of his grace and have singular cause to improve such a mercy with fear and trembling As we may see the greatness of the freeness of Gods grace and the exceeding riches thereof to us so should we both lay hold on the grace revealed and walk with more faith and humility not be high-minded but fear for we stand by faith Remember saith Paul to the Ephesians Chap. 2. 12. That at that time ye were without Christ being Aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world But verse 13. now in Christ Jesus ye who were sometimes afar off are made nigh by the blood of Christ. CHAP. VI. Isaiah 55. 3. And I will make an everlasting Covenant with you even the sure mercies of David I Have now discoursed of the Covenant of Grace as it stands in The condition of the Covenant opposition to the Covenant of Works and I have discoursed of the Covenant of Grace as to the vital nature of it what it was and I have discoursed of the Covenant of Grace as to the Properties and Adjuncts of it Now I shall proceed unto a fourth General consideration of this Covenant of Grace and that is the condition of it The Covenant of Grace herein agrees with all other Covenants that it is a mutual obligation God bindes himself and his people binde themselves there is something which he will do and there is something which we must do I will bring you into the bond of the Covenant Ezek. 20. 37. and surely theâ—e is a condition in that Bond. God hath his part in the Bond and we have our part in the Bond If you trace the Covenant from Abraham even unto Christ successively you shall all along finde a condition expressed and annexed unto the Covenant Abraham he believed Gen. 15. 6. And he was to walk uprightly Gen. 17. 1. and the many Rites in Moses time took in a condition of faith and obedience and so it did in Davids time and the like with the people of Israel in and after the Babylonish Captivity and so in Christs and the Apostles time SECT I. Object I Know there is a great dispute How any condition can be allowed in a Covenant of Grace And some are very eager against it and think that if any condition be admitted then presently we are Legalists and are setting up a Covenant How any condition can be allowed in the Covenant of Grace of works instead of a Covenant of Grace Sol. But I humbly conceive that there is no need of such heat nor fear of such an inconveniency in this Point if parties would but patiently hear one another and calmly consider the matter Therefore first I think it necessary to distinguish of that word condition which may be taken in a three-fold sense Distinguish of the word condition No such condition as to work any one grace in our own hearts 1. For such an Act which we may or may not perform according to the power and pleasure of our own free will without the preventing or determining grace of God And truely in this sense I know no godly Christian who doth or dare to thrust in a condition to the Covenant of Grace as if there were something to be done by us that is by the sole power of our free wills upon the drawing out of which a Covenant is made up and accomplished twixt God and us 2. For the doing of some work which hath in it a meritorious reason on our part either for the acceptance of our persons with God or for the performance of No such condition as merit and self-worthiness his promises unto us so as wages are due to a workman no such condition as merit and self-worthiness Neither in this sense dare we admit of a condition in the Covenant of Grace for the thirsty drink of the water of life freely and the poore buy without mony and without price Both our graces and our rewards are only of the grace of God in Christ 3. For some qualifications in the sinner not wrought in him by his own power but by the sole power of Gods grace without which he cannot stand in an actual relation But a qualification wrought by God without which we cannot stand in Relation to God unto God as his God nor can apply the promises of pardon and salvation by Christ unto himself In this sense we do hold a condition in the Covenant of Grace namely That something there is required of us which yet God doth promise to work in us and which he doth work effectually in the hearts of all the Elect in time therefore Faith is called the operation of God Col. 2. 12. and the work of his power 1 Cor. 2. 5. without which they cannot look on God as their God nor can apply the Promises of forgiveness and eternal life and which when they do finde wrought in themselves by the power of Gods grace they can and may apply both unto themselves In this sense there is a condition Look as to make up a conjugal Relation there is something required on either party The woman must be willing to take and receive the man for her husband as well as the man is willing to take the woman for his wife So it is in the making up of the Spiritual marriage which is the Covenant twixt God and us as he is willing to be our God so must we be willing to be his people And as be therein takes us to be his people so do we therein take him to be our God Only with this difference That in the civil Covenant of marriage our own will leads us to that but in the Spiritual God doth by his Such a condition as it is simply necessary so it is expresly deteâ—mined in Scripture Spirit work in us that will which is a condition necessary to make the Covenant between himself and us 2. A condition as thus interpreted as it is simply necessary to the Covenant of Grace being a mutual compact and not a meere promise so it is expresly determined in
as the Wife is subject unto the Husband and an obedience unto Christ as the members are obedient to the Head Quest And what subjection and obedience is that Sol. You know that it is voluntary and it is full and it is chearful and it is ingenuous and it is accurate and it is durable as long as the union and relation What that subjection is doth last The Wife willingly obeyes and obeyes every lawful and good command and doth it with all her heart and is very well pleased if her husband be pleased c. Why after this manner will faith fashion your hearts to Christ if it hath united you to Christ or rather thus will Christ upon your union with him fashion and enable your hearts Your hearts will look on Christ as one that hath authority and right to command them and give laws to them And your hearts will look on all his commands as good and holy and just and they will not be grievous unto you but you will be a willing people in the day of his power And thus by these chracters you may know whether you have this faith of union which indeed joynes you to Christ and is the condition of this Covenant SECT VI. 2. Quest NOw I proceed unto the second Question what is to be done to What is to be done to obtain this faith obtain this faith this faith of union which only brings us into the Covenant Sol. To help you in this seeing all our soules hopes and enjoyments depend upon it I would commend this course or practice unto you 1. Consider the Author of this faith to whom it doth really appertain to give this faith which unites to Christ 2. Consider what meanes he doth use for the giving and working of it in the hearts of sinners 3. Consider what concernes your selves in reference unto God and those means by which he doth work the faith which doth unite to Christ 1. Consider the Author of this faith who it is that can give this faith which Consider the Author of this faith unites us to Christ very much lies in this for if we mistake the cause it is very probable we shall misse of the effect if we go with our vessels to Cisterns that hold no water we shall returne empty and ashamed therefore remember 1. That no man whosoever is or can be the authour of this faith unto himself by No man can be the author of it to himself his natural power he cannot 1. Come to Historical Faith Matth. 16. 17. Flesh and blood hath not revealed it unto thee 2ly See his need of Christ the Spirit is sent to convince of sin 3ly Omnipotency is necessary Ephes 1. 19 20. 1 Cor. 1. 21. The World by wisdome knew not God and verse 23. Christ to the Jews a stumbling block foolishnesse to the Greeks If any man had such a power to believe in Christ surely it would appear either in the gifted sinner who hath great parts of knowledge and understanding and wisdom or in the troubled and distressed sinner who longs for ease and rest to his poor soul and would put out all the power he hath to enjoy it But no such power is to be found in them as from themselves to enable their hearts to believe in Christ The knowing and understanding sinners in other matters may yet be grosly ignorant of Christ and averse to Christ and the things of Christ And the more spiritual knowledge any man hath of Christ or of himself the more inability shall he discern in himself to believe on Christ And the troubled and distressed sinner cannot of himself believe or lay hold on Christ though Christ be revealed to him and offered to him and all arguments used to perswade him yet he is concluded under unbelief except the Lord himself perswades and drawes his heart No persons can though they have Eloquence Piety Pity Art Diligence Wishing and Desires 2. That no Ordinances and meanes whatsoevever can of themselves be the author of this uniting faith If the Apostles of Christ did live amongst you and No means and Ordinances of themselâ—eâ— can be the Author of it did preach every day of the week unto you the Gospel of Christ neither they nor yet the Gospel which they preached could by their own power make any one sinner to believe on Christ Matth. 11. 17. We have piped unto you and ye have not danced we have mourned unto you and ye have not lamented 'T is true that these are meanes and instruments of faith as you shall presently hear but the Axe which is an instrument cuts not of itself and the â—ord which is a means draws not of itself Neither the convincing Paul nor eloquent Apollos nor the affectionate John can prevaile 3. That no duties whatsoever are the authors of the faith which unites to No duties are the authors of faith Christ You may pray and should pray but Prayer as a work done by you is not the cause of faith and you may hear and read and meditate but none of these as your works can be the author of this faith All these may be done and yet your hearts remaine still faithlesse Rom. 10. 18. Have they not heard verse 16 But they have not all obeyed 4. God and God only is the Author of the faith which unites us to Christ No God and God only is the Author of faith man saith Christ himself Joh. 6. 44. can come to me except the Father draw him and verse 45. They shall be all taught of God every man therefore that hath heard and hath learned of the Father cometh unto me God himself must teach the heart And therefore Christ saith in verse 29. This is the work of God that ye believe on him whom he hath sent Ephes 2. 8. By grace ye are saved through faith and that not of your selves it is the gift of God Untill the Lord himself gives you faith you cannot believe untill the Lord say Come you cannot come untill the Almighty God say to your hearts Be willing and be able to take Christ to receive him to give consent to be his you will never be able and never be willing to close with him c. Therefore remember this every one of you who desire this faith of union I say remember That it is God only none but God who can give you Christ and none but God can give you faith which unites you to Christ it is his work and his alone Never look for it from any power in your selves or in any other creature but look only to God for it 2. Consider what means God doth use for the giving and working of faith Though Consider the means of working this faith the meanes of themselves give not faith yet God doth give faith by the meanes although the Conduit of itself gives not water yet the fountain sends it unto your houses by the Conduit Now that meanes is
tender offer We pray you in Christs stead be ye reconciled to God why If a sinner did seriously meditate on this offer of Christ by the Gospel me thinks it might much conduce towards a bringing in of his heart to Christ by faith 5. It is an Offer worthy of all acceptation 1 Tim. 1. 15. As to the making of a match when you report unto the party there is such a person every way desirable An offer worthy of all acceptation and lovely there is no exceptions to be taken He is perfectly beautiful singularly wise affectionately loving exceedingly rich every way suitable and you cannot live unlesse you have him And besides all this he dâ—res and offers himself to match with you Surely all this conduceth much to the making of a match So when a poor sinner hears of Christ and of so much good in and by Christ and withall findes Christ offering himself unto him I am willing to be yours I am content to take you as I find you I know your sins and wants and unworthinesse I know what it must cost me to adorn you c. yet I offer my self to be yours and I charge you that you do not neglect and refuse my offer Truely this conduceth very much to perswade the heart and to draw the heart to close by faith with Christ c. 3. The Gospel offers Jesus Christ upon very gracious and reasonable terms In â—f the terms of the Gospel the Gospel you shall finde Jesus Christ propounded unto sinners under several notions and expressions and in all of them you may discern the admirable condescentions of Christ he cannot fall in with you upon lower and easier terms so as to become yours than he doth propound Sometimes he is propounded as a Gift and all the terms that he stands for that you may be possessed of him as a Gift is that you receive him giving and receiving are correlatives Sometimes he is propounded as a Match as a Husband and all that he stands for to make him yours is only that you be willing that you give your consent to be his Sometimes he is propounded as a Bargain to be bought and all that he imposeth on you is this that you buy without money and without price Sometimes he is propounded as a Guest and a friend who would come into your house and sup with you and all that he insists with you for is only this that you open the door and let him in 4. As the Gospel reveales Christ unto you and offers Christ unto you and The promises of the Gospel offers him unto you upon most gracious terms so likewise it holds out unto you abundance of promises which are as so many Adamants to draw your hearts to Christs and are as so many cords of Love There are promises which respect you and Christ If you will come and be his he will certainly be yours he will not reject you And there are promises which respect you and your good estate by Christ As that he will marry you to himself in righteousness and in judgement and in loving-kindness and in mercies Hosea 2. 19. And that he will be Wisdom and Righteousnesse and Sanctification and Redemption unto you 1 Cor. 1. 30. And that there shall be no condemnation to you Rom. 8. â— And that whosoever believes shall not perish but have everlasting life Joh. 3. 16. And that whosoever believes in him shall receive remission of sins Acts 10. 43. 5. Besides all this the Gospel gives you instances of the performance of all these promises The instances and examples iâ— the Gospel and likewise of the gracious reception of as great and unworthy sinners as your self 1 Tim. 1. 13 14 15 16. 1 Cor. 6. 9 10 11. It shews how that when sinners have by faith come to Christ he hath accepted of them hath receâ—ved them graciously hath bestowed himself upon them hath given righteousnesse and remission of sins and his Spirit and his Peace and everlasting life unto them Every true believer who came to Christ did enjoy Christ and all saving good with and by Christ Mary Magdalen Paul the Corinthians Ephesians and all others are witnesses of it c. they became Christs and Christ became theirs and he was their Attonement Redemption Reconciliation Righteousnesse Life c. why A serious and solid consideration of all these Evangelical passages they cannot but work on the hearts of broken sinners to look towards this Christ at least to pant in humble and earnest desires of him and for faith that they may be united unto him 3. The third means which I would present unto you for the obtaining of this uniting faith is earnest supplication or prayer As Christ spake unto the woman of Samaria if thou knewest the gift of God and who it is that saith unto thee Earnest supplication give me drink thou wouldest have asked of him and he would have given thee living water Joh. 4. 10. So sayâ— if you did but know the excellency of this faith of union with Christ and what Christ is and what union with Christ is and how far it interests you in the Covenant of grace surely you would earnestly be enlarged in your supplications and requests unto God for it and you would not be denied this request Ephes 3. 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ verse 17. That Christ may dwell in your hearts by faith draw me and I will run after thee Well pray the Lord to give this faith unto you which will unite you to Christ I say pray the Lord to give it you For 1. You cannot give it to your own hearts it is not in your power to make your hearts to believe 2. None can give it but God no created power is sufficient for this work 3. God is able to make your hearts to believe to break all the chains of unbelief To set out Christ as most desirable and to work faith that so you shall come to Christ He is able to enlighten your minds and to convince your judgements and to overcome your wills and to perswade your hearts 4. He hath promised to give this faith He hath promised that the dead shall hear the voice of his Son Joh. 5. 25. He hath promised that they shall be all taught of God and he that heareth and learneth of the Father shall come to Christ Joh. 6. 45. He hath promised to allure us unto Christ Hosea 2. 14. And to perswade Japhet Gen. 9. 27. and to make us a willing people in the day of his power Psal 110. 2. and to send the rod of his strength out of Zion verse 3. Object We do hear and we do pray and yet we are not able to believe Sol. 1. O but pray that God would make the Gospel which you do hear to be the savour of life unto you and that his Spirit may accompany the Gospel which you do hear
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
many doubts do you who are weak believers finde answered in the Ministry of the Gospel how often hath your weak faith been raised by it and your hearts encouraged to trust and many times refreshed and revived with confidences and perswasions that indeed Christ is youâ—s and shed his blood for the remission of your sins And for the Sacrament you know that it is the seal of righteousnesse which is by faith Rom. 4. 11. As a seal assures and confirms the matter contained and conveyed in a Deed so doth the Sacrament confirme and assure weak believers of all the good of the Covenant and of all the benefits purchased by the blood of Christ that Ordinance is appointed only for believers and it is appointed for this very end to strengthen their faith and to breed assurance in them of their union and communion with Christ And as for the communion of Saints I would to God that we knew it more the helps are very great therein we may freely open our hearts and the spiritual condition of them one to another and meet with such experiences and such directions resolves and satisfactions and such supports and encouragements and comforts and succours of prayers as would much conduce towards our assurance c. Fourthly Look well to your faith strengthen that and manage that well for Look to your faith that gets the first sight and hath the first news of pardon and salvation let me commend unto you three things about this 1. Take some pains to clear it out that you have faith in truth my reason for this advice is first If that were evidenced you may then certainly conclude your particular interest Secondly till it be evidenced your doubts and fears about a personal application will be still in force yea if I were sure that I had faith in truth then indeed I may conclude that Christ is mine and dyed for me but I am not suâ—e of that 2. Act your faith on Christ glorifie him so far as to venture on him alone for your pardon for your peace for your salvation you know what he is and what he hath done and suffered and you know that your hearts are given up unto him and have chosen him to be your Lord Jesus Christ well now rely on him as yours and on his blood as shed for the remission of your sins Trust him upon his Word which he hath spoken of all that believe on him that they shall not perish but have everlasting life why this is a faithful saying I will cast my self upon him whom I have believed I will trust that in his Name and by his blood God hath forgiven my sins and is reconciled to me c. You would not imagine how much this would conduce to assurance 3. Live by faith although you cannot read your pardon or peace in experience yet you may read it in the promises he that believes shall be saved whosoever believes on him shall receive remission of sins c. Now live awhile upon these promises give glory to them if you can live upon the truth of them you shall ere long taste the goodnesse of them Fifthly Patiently wait upon God do not quarrel with him nor limit him to this prayer nor to this time but keep on in his ways by upright walking and Patiently wait upon God humbly expect the answer and issue Psal 81. 8. I will hearken saith David what God the Lord will speak for he will speak peace unto his Saints Cant. 3. 1. By night on my bed I sought him whom my soul loveth Ver. 2. I will rise and go about the City in the streets and in the broad ways I will seek him whom my soul loveth Ver. 3. I said unto the watch-men Saw ye him whom my soul loveth Ver. 4. It was but a little that I passed from him but I found him whom my soul loveth Whether every one who is indeed â—â—deemed â—y Christ may know some time or other that Christ dyed for him Case 3. Whether every one who is indeed redeemed by Christ doth certainly know some time or other that Christ dyed for him in particular Or whether every one for whom Christ effectually dyed doth some time or other attain unto a certain evidence thereof in this life Answered Sol. This is a very nice question and I would warily speak unto it six things will be granted by us First That every believing person may attain unto this certain evidence there are causes and means sufficient to produce it promises faith spirit conscience c. Secondly That every believing person should attain it it is pressed upon him in the Word to strive to make it sure and to come to the assurance of faith Thirdly That God hath promised such a knowledge unto all that are his in Covenant Hosea 2. 23. I will have mercy upon her that had not obtained mercy and I will say unto them that were not my people Thou art my people and they shall say Thou art my God Fourthly The Church of Christ and Believers both in the Old and in the New Testament generally have obtained unto this evidence Doubtlesse thou art our Father Isa 63. 16. And O Lord thou art our Father see we beseech thee we are all thy people Isa 64. 8 9. Abraham Job David the Church in the Canticles my beloved is mine and I am his Paul and those Believers in Corinth they were sealed and had given unto them the earnest of the spirit in their hearts 2 Cor. 1. 12. The believing Ephesians had the like In whom after ye believed ye were sealed with the holy Spirit of promise which is the earnest of our inheritance Ephes 1. 13. and of the Thessalonians the Apostle saith that the Gospel came not in word only but also in power and in the holy Ghost and in much assurance 1 Thes 1. 5. Fifthly There are many Believers among our selves who can say as Paul of Christ he loved me and gave himself for me Sixthly There are many weak Believers who as yet cannot certainly say thus much although they may safely say so much for the weakest faith gives an interest in Christ and therefore in his benefits Now for a direct answer to the case I conceive that every true Believer effectually Every believer doth some time or other attain unto it brought in by the Gospel to Christ doth some time or other attain unto a certain evidence that â—hrist is his and dyed for him only let me distingnish concerning this Assertion and then I will give you my reasons why I think so You must distinguish of Assurance or Evidence thus it is eitheâ— Some distinctions about it 1. Real which is so much light as indeed declares the truth of interest or relation it over-tops actual doubtings in their prevalency it turns the scale it makes a soul to know thy faith is right and Christ belongs to thee and dyed therefore for thee 2. Gradual which is like the
Sun at Noon-day there is such an iâ—lustrious evidence of our relation unto and propriety in Christ that there is not only no fear or doubts but also an abundant assurance and satisfaction that Christ is ours Now I dare not affirme this latter of every one for whom Christ dyed a triumphant assurance ordinarily is the portion of those who have been extraordinarily humbled and who are pick't out for gâ—eat seâ—vices or who are sufferers for Christ yet the former some time or other is the portion of every Believer Again there is an assurance 1. More fixed and permanent which abides and dwells with the soul for a long space of time 2. More quick and transient which I would call a saluting assurance Jesus Christ doth give an hint by the Spirit of his love and of his relation sometimes in our mournings sometimes in our praying sometimes in our meditations sometimes in our hearings Be of good comfort Thy sins are forgiven thee And this revives the soul but it doth not last long upon the soul Though every Believer for whom Christ dyed perhaps attains not unto the permanent assurance yet I humbly conceive that some time or other he doth to the transient assurance Once more there is an assurance 1. Mediate by way of Argument which is a conclusion from unquestionable premises as thus He that believes shall be saved and he that repents shall be pardoned Now a person throughly searching and weighing his condition by the Word and conscience finds full grounds that he believes and that he repents and therefore by an Argumentative faith and conscience concludes certainly that his sins are pardoned and that his soul shall be saved 2. Immediate by way of Illumination when the Spirit of Christ lets in such a brightnesse of light that we do plainly see all his workmanship of faith and grace in our hearts and all our titles and relations to Christ Simile all appears in that perfect evidence as the several colours do when the perfect light attends them I would be understood in the former sense and not in the latter so then this is the summe of my answer that every true believer some time or other of his life doth attain unto some real assurance though perhaps but weak and transient and argumentative and late Reasons The reasons inducing me to this opinion are these viz. First Some assurance is necessary though not to the absolute being of a Christian yet unto his comfortable being and unto the honour of the believing condition the soul would faint and fail if it should walk under perpetual silence and darknesse but God will not suffer that therefore some time or other he comforts the soul and that comfort lies in this assurance of inteâ—est in Christ and in the benefits of his death Secondly The earnest groans of the Spirit and requests causally made by it are not in vain for he makes requests according to the will of God Rom. 8. 27. 1 Joh. 5. 14. which request does certainly speed first or last but every Believer earnestly prays for assurance yea Christ himself saith John 16. 23. Whatsoever you shall ask the Father in my Name he will give it you ver 24. Ask and ye shall receive that your joy may be full Whence I infer If the Father will give whatsoever we ask in the Name of Christ then he will give us assurance If we shall upon asking receive such an answer that our joy shall be full then some time or other we shall receive this assurance for upon this depends our joy and fulnesse of joy Thirdly Some time or other in this life every believer attains unto true peace of conscience for 1. That is one portion bought for us by the blood of Christ to be enjoyed in this life 2. That is expressely and often promised unto the people of God he will speak peace unto them and will create the fruits of the lips peace unto them 3. Otherwise the renewed conscience would be of as little comfort as the evil conscience but that peace of conscience flows from some evidence that God is satisfied and reconciled unto us in Christ and hath pardoned our sins and will save us for if these things be not done and if we in some measure know them not to be done conscience cannot speak peace unto us Fourthly God will not be wanting to any of his people in any means which may serve to draw out their love and praises That God who expects our praises and delights in our love certainly will present unto us the best means for our love and praises Now of all means whatsoever for the quickning and drawing forth of these none is comparable unto the assurance or certain knowledge that Christ is ours and God is reconciled unto us in Christ and hath for his sake forgiven us our sins Fifthly The sealing Ordinance of the Lords Supper is purposely instituted for to bring the believer in Christ to an assurance of his interest in the benefits of the death of Christ and shall this never take effect in the believer for whose sake it is instituted and who is told in particular This is my body which was broken for you 1 Cor. 11. 24. and given for you Luke 22. 19. and This cup is the New Testament in my blood which is shed for you ver 20. Sixthly Nay it would be very strange that any Believer should be interested in such a choice love of God and Christ and be brought into so near an union with Christ as to be married unto him Hosea 2. 19. and yet Christ should never tell or assure him that he loves him it is the nature of love to manifest it self and also into so gracious a communion with the Father and the Son as to have fellowship with them 1 Joh. 1. 3. every day to converse with them and yet never know their love unto him Moreover that God the Father and Christ his Son should come unto him and make their abode with him Joh. 14. 23. and that Christ should promise He that loveth me shall be loved of my Father and I will love him and manifest my self unto him ver 21. and yet that this believing person should never in all his life have any knowledge of this especially Christ assuring all that I have known of the Father I have made known unto you Joh. 15. 15. Seventhly Let me adde one thing more that a Believer should have all the helps and causes apt and able to give him an assurance v. g. all the promises faith a renewed conscience and the very Spirit of Christ and yet all these should lie dormant all his life long and not give one word of assurance that he is Christs or that Christ is his and that God is reconciled to him surely this doth not seem to be probable especially seeing the Believer is particularly concerned in all the transactions of Christ and all those transactions have a peculiar respect unto him Nor do I
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
and fidelity unto us and this he doth to engage our love to him our fear to him our hope and confidence unto him this is enough God himself undertakes for all Fourthly That faith might have a sure foundation this I take for unquestionable That faith may have a sure foundation 1. True faith cannot be raised but by a Divine power 2. True faith cannot rest upon any mutable or insufficient power you may as soon fix an Anchor in the Aire as to make faith fasten upon impotent and weak causes if we do certainly know that such an Object or Agent cannot help or will not help that it fails in sufficiency of power or kindnesse of will or stedfastnesse of being faith cannot draw out the heart to trust and say Here you are sure to find mercy and sure to find love and sure to find help and sure still to find supply faith must have a sure Anchor to trust unto or else it can never quiet the heart and else it can never perswade the heart to rest or to expect or wait but now because God himself undertakes to give unto his people all good which concerns them faith hath foundation sure enough to build upon for there cannot be greater security than God himself binding and engaging himself unto us God is an all-sufficient goodnesse wisdom kindnesse omnipotency immutability faithfulnesse and all this is in a way of Covenant unto you faith cannot desire stronger or greater or surer grounds to draw out the heart to trust than these these are sufficient to answer all fears and doubts and temptations and contrary suggestions whatsoever Fifthly lastly To whom ought we to pray for all the good which we do need God dâ—th confine our prayers to himself alone even to God alone he calls upon us to call only upon him Call upon me and ask of me and I will be enquired of to do this for them and poure out your heart before him Certainly then God himself doth undertake to give all if he alone will be sought unto for all if there were any thing which he could not do or would not do or that others also besides himself were to do for us then he would not have restrained our prayers to himself alone but because he doth bound and confine all our prayers at all times unto himself alone therefore unquestionably it is he himself alone who undertakes to give all the blessings of the Covenant unto us Psal 57. 2. I will cry unto God most high unto God that performeth all things for me Ver. 3. He shall send from heaven and save me c. God shall send forth his mercy and truth And thus you see the reasons why God himself undertakes to give all blessings to his people After what manner God dispenseth his blessings He undertakes for all the good they do or shall need Quest 2. Now follows the second question viz. After what manner God undertakes to give all the blessings of the Covenant unto his people Sol. For answer unto this question remember these conclusions 1. That God undertakes in his Coventnt to give unto his people all the good which they do or shall need not all good simply not all good whatsoever that can be desired but all good which is proper for them and needful for them so far as the Covenant goes or extends to any person so far doth Gods undertaking to give extend Now his Covenant is for all that is good for you No good thing will he with-hold Psal 84. 11. Simile If you have not so large an estate in temporals as another yet God is faithful in his Covenant because still what he sees to be good for you that he gives you and in temporals you are not to be the Judge but God himself who best knows your wants and the conveniency of your supplies the childe must not be the Judge but the father God gives all needful good assuredly 2. That whatsoever good is needful that God doth undertake to give you assuredly for you have his bond of promise and his oath likewise he doth so undertake to give it that you shall not misse of it but shall certainly enjoy it not only the substantially spiritual blessings which make up the esse of an heavenly condition but also those spiritual blessings circumstantially considered in the comfortable part of it as spiritual joy and peace and assurance when your souls come into such an exigence that these are necessary for you you shall not misse of them when your child is weak and sinking the father will give him the cordial as when he is hungry he will give him the food Nay not only spiritual blessings but temporals also there is a certainty of them when there is a necessity of them 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 Isa 41. 17. 3. That when it is affirmed that God undertakes to give all blessings unto his God will give all in his own time people in Covenant this must be understood in his own time there are our times and Gods times Gods time is called the time appointed Habakkuk 2. 3. and the acceptable time 2 Cor. 6. 2. and the time of the promise Acts 7. 17. Now though God will give all necessary good unto his people yet he will do this not at our time but at his own time for 1. He is a gracioâ—â— debtor and donor he doth voluntarily and upon the score of his own grace undertake our mercies And therefore hath a liberty to set what date of time for payment or collation seems best unto himself And secondly He is a most wise God unto whom the peculiar seasons of communicating any mercies are best known therefore although you do not presently enjoy the mercies which he doth promise and you do ask you should neither grow hereupon distrustful in questioning him nor impatient in waiting upon him nor negligent in seeking of him for in due time we shall reap if we faint not as the Apostle speaks in another case and he is the God of judgement able to discern our need of mercies and the best time of bestowing of them 4. That God will give all those blessings which himself undertakes in that order which is proper for the reception of them There are you know spiritual blessings God will give them in that order that is proper for the reception of them and temporal blessings now Gods order in the collation of these is to give the spiritual first and then the temporal first to bestow that which secures the soul and then that which concerns the body therefore he would have us first to seek the Kingdom of God Again spiritual blessings some of them are of a vital consequence which make the soul alive and the condition of it truly good all these God gives together at one
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
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
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.
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
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
and to rest on his Arm acknowledging that our standing and safety is not in our strength but in the presence and influence of his grace 2ly The Means how to compass a soft and tender heart The Means First You must go to the Lord by Prayer for it a sinner can harden his own Beg it by prayer heart but God only can soften the heart If four things were wrought in the heart it would be soft and tender viz. 1. An experimental Sensation 2. A mournful Humiliation 3. A spirit of Fear 4. An yieldingness and plyableness of the heart to the will of God Object True will some say but who can work these things in the heart Sol. That can God and he hath promised to work every one of them in our hearts if we do earnestly and unfeignedly seek him 1. He can make us to see to feel to remember to consider our sins and our doings which have not been good Job 34. 32. That which I see not teach thou me c. Job 13. 26. Thou makest me to possesse the iniquities of my youth Ezek. 16. 61. Then shalt thou remember thy wayes and be ashamed 2. He can make the heart mourning and humbling and lamenting Zac. 12. 10. They shall look on him whom they have pierced and they shall mourn c. Ezek. 7. 16. All of them mourning every one for his iniquity 3. He can put his fear in their hearts Jer. 32. 40. I will put my fear in their hearts And Hose 3. 5. They shall fear the Lord and his goodness 4. He can make the heart yielding and plyable unto his Word and Will Psal 68. 18. Thou hast received gifts for men yea for the rebellious also that the Lord God might dwell amongst them Acts 9. 6. Lord what wilt thou have me to do Jer. 31. 33. I will put my Law in their inward parts and write it in their hearts Secondly You must to his Word which is the hammer to break and the fire to Attend the Word melt the heart Acts 2. 37. When they heard this they were pricked in their hearts and said unto Peter and the rest of the Apostles Men and brethren what shall we do 2 Chron. 34. 27. Thou diddest humble thy self before God when thou heardest his Word c. Object But many men hear the Word and that a long time and yet their hearts are not at all softned by it therefore it cannot be a means to soften the heart Sol. I answer 1. It is true that many men do hear the Word and for many years and are not softned but their hearts are more hardned under it nevertheless this induration comes not from the Word which is a means to soften but from the pride and perverseness of the hearts of men who do hear the Word but will despise and reject the Word 2. It is also true that though many men have not their hearts softned by the Word yet many others have their hearts softned by it Simile as although many who take Physick are nothing better by it yet many who do so are recovered by it and this we find by experience that though the Word be the savour of death unto death unto some yet it is the savour of life unto life unto others And as we must not conclude that the Word is not the means of saving faith because all that hear the Word do not believe so neither must we deny the Word as a means to soften the heart because many who do hear it do remain hardned but if we find First that God hath instituted his Word for such a purpose and end Secondly That God hath blessed his Word and made it effectual to that purpose Thirdly Doth call even sinners to come and attend that they may attain that blessing depending upon this Word And lastly that without the attendance upon the Word there is no enjoyment of that softness of heart but a greater access and confirmation of hardness of heart Thence we may confidently conclude that the Word of God is a means to soften the heart But 3. You must know that the efficacy of spiritual means doth not depend upon the meer presence of the means but upon the concomitancy and influence of the Spirit of God who sometimes doth put forth his power through those means and sometimes doth not so The Word by its own natural and proper vigour doth not convince nor convert nor soften the heart for then every one that hears it should be convinced and converted and softned nor then should it be a means but a principal efficient but those effects it doth work on all who hear it when the Spirit of God comes with the Word unto their hearts in his mighty power working that grace in us which the Word commands from us And therefore when we come to hear the Word to have our hearts softned we should look on the Word as the means but withall on the Spirit of God as the principal cause who works that effect by the Word nor should we ever hear the Word without special prayer and requests that the Lord would by his Spirit make his Word a lively and effectual means of knowledge of faith of all grace unto us and if we did do so the Lord would be found of us and he would give this softness of heart which he promiseth in his Covenant Thirdly If you would have softness of heart you must then get newness of Get newnesse of heart heart Your hearts can never be softned untill they be renewed and if they were renewed certainly they would be softned The old heart is an hard heart and the new heart is a soft heart You may as well expect that a dead man should weep and mourn and go and come as that an old sinful heart dead in trespasses and sins should be a soft and mournful heart for sins or be willing and ready to obey the will of God why hardness in all the causes of it and in all the effects of it is predominant and raigning in an unconverted graceless heart But if the heart were once changed by renewing grace then softness must needs fall into it Forasmuch as the change made by renewing grace brings into the soul another nature quite contrary to our sinful nature and other principles quite contrary to all our old principles Light contrary to darkness and humblenesse contrary to pride and yieldingness contrary to stubbornnesse and softnesse contrary unto hardness Fourthly if we would have softnses or tenderness of heart then we must get Faith for faith is indeed the foundation of a soft and tender heart and the Get Faith more of Faith the more of tenderness Quest What Faith will some say Sol. I answer a Faith 1. Of Knowledge or Credence that God is that he is a great God the living God the Almighty God the dreadful God most knowing most holy most righteous and faithful who will be so to us as his Word
many times we know not what to do and cannot do any good that we would and now the Spirit of God comes and strengthens our feeble hands and supports our fainting spirits and puts out his power upon our hearts and carries us on in our wayes and works You do find it thus in several cases viz. 1. Frequently when we are to pray we are at a loss and cannot go on with Gods spirit helps us in prayer the heavenly work our ignorance our unbelief Satans temptations and distractions all these hold us down and bind us up and we cannot help and free our selves But then the Spirit of God comes in with his strength and with his help and stirs up our hearts and enlargeth our hearts and new desires flow and groans abound and affâ—â—ctions work and faith works with confidence to the throne of grace to find grace and mercy to help in time of need 2. Alwayes in our spiritual warfare with our own corruptions with Satans temptations In our spiritual warfare in these conflicts we feel our own weakness and their power and violence so that we many times cry out O wretched men that we are who shall deliver us Rom. 7. 24. Or as Jehoshaphat in another case We have no might against this great company that commeth against us neither know we what to do 2 Chron. 20. 12. And verily we may say concerning our own corruptions what he spake of his enemies If it had not been the Lord who was on our side if it had not been the Lord who was on our side when men rose up against us then they had swallowed us up quick Psal 124. 1,2,3 so if the Spirit of the Lord had not been with us and if the Spirit of the Lord had not strengthened and helped us sin had been too hard for us But in those conflicts the Spirit of God hath made us strong still to pray still to believe still to wait still to resist and at length to conquer 4ly The spirit of God which is given unto us is a reconciling and a restoring spirit He is a restoring spirit he restoreth my soul saith David Psal 23. 3. Even the people of God sometimes are circumvented by Satans temptations and are overpowered by sin that dwelleth in them what I hate that do I saith Paul Rom. 7. 15. They do many times fall very grievously and sadly and are not able by their own strength to rise again but there they lye with their weakness and losses and complaints and tears Now in this condition the Spirit of God puts forth his hand and recovers and raises them up again he doth not leave them when they are fallen but by the power of his assisting grace 1. He awakens them out of their sleep by a quick conviction upon their consciences He awakens out of spiritual sleep to see the great evil which they have done I have sinned saith David as soon as Nathan said Thou art the man 1 Sam. 12. 2. He melts their hearts into singular grief for that evil which they have done Melts their hearts into grief David watred his couch with tears Psal 6. 6. And Peter goes out and weeps bitterly Luk. 22. 62. he makes them to mourn and to be ashamed and to loath themselves 3. He stirs up their hearts to confess and acknowledge their sinnings and to judge themselves before the Lord for their unfaithful dealings and unworthy walking Stir them up to confess their sins and likewise earnest wrestlings and strivings with the Lord by prayer for pardoning mercy and restoring grace and a more stedfast spirit Psal 51. 9. Blot out all mine iniquities Ver. 10. Renew a right spirit witbin me Ver. 12. Vphold me by thy free spirit 4. He enables them by faith to lay hold on Christ to be their peace and to Enables by Faith to lay hold on Christ make Reconciliation and thus doth the Spirit of God recover and restore their fallen souls and assures them that their sin is pardoned Fifthly the Spirit of God which is given unto you is a comforting Spirit Christ He is a comforting spirit himself calls him the Comforter Joh. 14. 16. and you find him actually comforting the people of God Acts 9. 31. They walked in the comforts of the Holy Ghâ—st He is called the Comforter by way of Eminency and Excellency there is no such Comforter as the Siprit of God Psal 77. 2. For 1. He can comfort your very souls with proper comfors and consolations Thy Comforts the soul comforts delight my soul Psal 94. 19. 2. He can comfort you against all your discomforts 2 Cor. 1. 4. Who comforteth Comforts against all discomforts us in all our tribulations 1. From Conscience 2. From the Divel and the world 3. From Providence when it seems to be cross to us 3. He can comfort you under all absences when there is neither Father nor In all absence and wants Mother nor Husband nor Wife nor Child nor Friend nor Land nor House yet he can comfort you he alone can shew you the salvation of the Lord speak peace and joy and assure you of mercy and cause you to rejoyce in believing Psal 27. 10. When my Father and my Mother for sake me then the Lord will take me up 4. He can comfort you and none can hinder him nor men nor Divels nor fears nor doubts for he can create you peace and create you joy and create He cannot be hindred in comforting us you comfort he himself alone is a sufficient cause of comfort Object How so how doth the Spirit comfort Sol. 1. By opening all the springs of comfort unto you the fountain of mercy How the Spirit comforts By opening the springs of comfort By actuating our Faith Zech. 13. 1. the Fountain of grace the Fountain of the blood of Christ and of justification 1 Joh. 2. 1 2. Rom. 5. 11. We joy in God through our Lord Jesus Christ by whom we have received the attonement 2. By actuating your faith to behold all these fountains of joy and to dig water out of the wells of salvation and making you to suck the brests of consolation 3. By applying them to your very souls clearing and witnessing your right unto By opplying them to our souls them your propriety in them that Christ dyed for your sins that God is reconciled to your souls that you are justified and accepted unto life and that you are the children of God Rom. 8. 4. By enabling conscience to testifie 2 Cor. 1. 12. Our rejoycing is this By enabling Conscience to testifie the testimony of our Conscience that in simplicity and godly sincerity we have had our conversation Sixthly The Spirit which is given unto you is dwelling and an abiding spirit He is a dwelling spirit in all the people of God Rom. 8. 11. By his Spirit that dwelleth in you Joh. 14. 16. I will pray the Father and he
work it I say 1. No man on earth can by the sole strength of his parts set forth any one good work indeed a man of much learning and of great endowments and of good utterance may in the virtue of these say and do many good works which we call good he may make a Sermon he may utter a Prayer he may be much in the outward part of duty nevertheless this strength that is in him is nothing as to the spiritual performing of any duty he is not able with all the parts which he hath to look only at Gods glory nor to set out his duties with holy and heavenly affections nor with faith in Christ 2. Therefore if you finde this concurring frame which have mentioned in any of your works or duties assuredly you have attained grace and strength from God to enable you the Spirit of God hath been present with you to help you Secondly By the Antecedents that go before any work or duty of yours of which the performance of it is a consequent or fruit e. g. if it be the fruit following 1. The sense and acknowledgment of your own insufficiency 2. An earnest desire of God to engage his help and assistance 3. The actual and particular application of the promise of God resting on him and expecting Gods assistance now the work that is done is not done in any confidence of our selves but only upon the accâ—unt of Gods strength but to this I have hinted already Thâ—rdly By the Consequents of your duties performed in the strength of By the consequents of our duties God which are quite different from those that are performed in our own strength whether we look unto God or unto our selves First Unto God there is acceptance and answer of all the duties or works done by his strength and assistance but not so of the works done in our strength Secondly Unto our selves where we shall experimentally finde four admirable effects 1. After all the duties or works performed by us in the strength of God we grow more humble as David in 1 Chron. 29. 14. But who am I and who is my people that we should be able to offer so willingly â—fter this sort for all things come of thee and of thine own have we given thee But after works done in the strength of our own parts we grow more proud as the Pharisees â— 2. After the duties performed in the strength of God we do more exalt and bless the grace of God as Paul 1 Cor. 15. 10. I laboured more abundantly than they all yet not I but the grace of God which was with me And David Psal 115. 1. Not unto us O Lord not unto us but unto thy name give glory for thy meâ—cy and for thy truths sake Whereas when we do act in the streâ—gth of our own parts we will rob God of his glory and give praise and blessing unâ—o our selves unto our own wisdom and unto our own zeal and unto our own dexterity and learning 3. When we have performed our work in the strength of God and have indeed discerned his presence with us this will drâ—w out our hearts to depend more upon God for our future works and services It will sweetly raise our hearts uâ—to him O I will trust on him another time for I relied on his power aâ—d sufficiency and he graciously helped and strengthened me Psal 63. 7. Becausâ— thou hast been my help therefore in the shadow of thy wings will I reâ—oyâ—e But it is not thus when we act in our own strength for after such performances we are still more apt to rely upon our selves 4. When we have done our work by the strength of God hereupon our hearts are more endeared to God and so are our resolutions more and more to pray unto God Psal 116. 1. I love the Lord because he hath heard my voice and my supplication Ver. 2. Because he hath enclined his ear unto me therefore wâ—ll I call upon him as long as I live Thus have I finished the third duty which was to depend upon God for his strength seeing he doth promise to cause us to walk in his Statutes and to do them Fourthly Now follows the fourth and last duty which concerns the people Give the praise of all unto God of God which is to give the praise of all the good which they do unto God alone I may not slightly pass this therefore I will enquire first why secondly whither 1. Quest Why the people of God should be carful to give unto God alone the praise and glory of all the good which they do Sol. Reasons for it briefly are these First His grace is the only cause of all the good which we do it is true that we are the subjects who do repent and who do believe who do love and fear and serve and obey him and walk in his Statutes O but who is the cause that we do all this or any of this from whom is all our fruit found Excellent is that passage of Austine Certum est nos velle cum volumus sed Deus facit ut vellemus certum est nos facere cum faciamus Deuâ— facit ut faciamus we do will good but it is God that makes us to will that good and we do good but it is God who makes us to do that good it is God who works in us to will and to do And hereupon in another place he ingenuously confesseth that his good works were rather Gods works then his own works Quaecunque sunt bona opera mea tua magis quam mea sunt Now if God works all our works for us is it not just that he should have all the glory from us Secondly We should else be injurious unto God who saith Glory is mine 1 Chron. 29. 11. And my glory will I not give unto another Esa 42. 8. Glory if I may so speak is the Lords portion and revenue out of all his works of power and grace and he is very tender of it and therefore we cheat him when we withhold any part of his glory from him nay it is plaine theft to take any part of glory from God unto whom all the glory doth belong Psal 96. 8. for you lay hands of that which is none of your own and without the consent of another who is the true owner and he professeth that he will not part with it it being indeed so properly essential to the crown of his diety Thirdly We do but proudly dishonour our selves in a vain-glorious boasting of that which is none of our own for which God will certainly abase us 1 Cor. 4. 7. For who maketh thee to differ from another and what hast thou that thou didst not receive Now if thou didst receive it why dost thou glory as if thou hast not received it Esa 2. 17. The loftiness of men shall be bowed down and the haughtiness of men shall be made low Luk. 18. 14. Every one that exalteth
giveth to all men liberally c. Ver. 6. But let him ask in faith nothing wavering Ver. 7. Else let not this man think that he shall obtaine any thing of the Lord. Why this is our way either we seek not to the Lord or we do not seek to him in faith we are usually so far from believing that we are plainly unbelieving God will not hear God will not answer God will not perform his promise unto us Thirdly Somtimes from impatience of heart they will not wait upon the Lord but will limit him and leave him and fling away without their answer and their help Where now lies the fault in Gods promise no but in your own unbeliefe and impatience Fourthly Sometimes from presumption of heart they will be venturing upon the occasions and wayes of sins for which God justly leaves them as he did Sampson Object But why doth God give out so little a measure of strength at a time Why God doth not give out all strength at once why not enough at once to serve them all their lives for all their duties Sol If you will have reasons and accounts given unto you for Gods dealings in this kind then thus 1. He is no necessary agent which works ad extremum to its utmost but a voluntary agent working after the counsel of his own will as a parent helps his child as he sees occasion 2. He is a wise God as well as a faithful God and therefore he imparts help and strength unto his people in such a way and by such proportion as doth most exalt his glory and respect their good Indeed God is able at once to fill us with strength but he will not do so but chuseth rather to give it out gradually and successively because 1. Thus we are kept in a continual dependance upon and in a continual exercise Why God gives out strength by degrees of our faith 2. Thus he makes way for continual prayer and supplications 3 Thus he gives us fresh experiences and daily proofs or testimonies of his fidelity in promising which do endear our hearts the more unto him and quicken our hearts to perpetual thanksgiving 4. Thus he keeps us in a more humble frame and sense of our own insufficiency and feat of our sins c. Object Whence is it that the people of God do finde such a various manifestation of the strength of God in them as to their holy performances somtimes a marvellous enlargment and at another time a meet presence of power no more then will well erve the work in hand somtimes carried out with a full gale and at other times almost becalmed scarcely able to do any thing Sol. This is a real case and a very profitable Question unto which I return this answer First It doth somtimes arise from the distempers of melancholy which doth dead and oppress their spirits and renders them for the time as useless vessels binding up not only the power of reason but also the power of grace yet when this winter is off the spring of grace appears in strength again Secondly It doth somtimes arise from their own folly in weakning their own help and strength either 1. From spiritual pride after spiritual enlargments which God ever punisheth with some measure of declining 2. From spiritual neglects of strengthening ordinances or stirring up our selves to take hold of the strength of God Simile if the child sucks not as it was wont it will be weaker 3. From worldly engagements in multitude of cares and businesses which either wholly takes us off from communion with God or makes us but formal in it Thirdly It doth somtimes arise from the different actings of our faith somtimes we do believe more strongly and perfectly and somtimes we do believe more weakly and unstedfastly and therefore we are able to do much and somtimes we are able to do little Our proportion of obedience is answerable to the proportion of our believing much faith brings in much strength and liâ—tle faith brings in little strength As the larger vessels bring up the more water and the narrower vessells but a little c. If you believe you shall see the glory and the power of God and as you believe so do you partake and receive of that power Fourthly It doth somtimes arise from the presence of soul-conflicts we are somtimes in staâ—u libertatis in an estate of liberty exempted from the actual temptations of Satan and from violent rebellions and hurryings of our own corruptions and now our ship gos on more swiftly and we can serve the Lord with gladness but somtimes we are in statu perturbationis wind and tide are against us enemies without and enemies within and now at least to our own apprehensions our ship moves but heavily and we serve the Lord in tears Fifthly It doth somtimes arise from divine wisdome that we do not alwayes finde the like measure of assistance by this God doth learne his people 1. That their strength is not in themselves but only in their God 2. That what they are they are by his grace and act in a proportion to his grace given and received 3. That they should not despaire at the greatest services for God can then enlarge them nor yet presume and make nothing of the least duties for God can withdraw himself and then they can do nothing FINIS AN ALPHABETICAL TABLE A. Assurance WHether assurance be of any spiritual advantage to him that hath it 331 The adjuncts or properties of the Covenant 116 Anabaptists answered 631 Why Apostates are such great sinners 681 The great danger and judgement of Apostates 683 The slothful is prone to Apostacy ibid. What Apostates lose 677 The cause why some apostatize 680 Arguments of the Arminians 308 Whether after this assurance he may ever doubt again 232 How one may know his assurance is true 479 How one may know he hath a false assurance 475 What faith precedes assurance 481 What weak Christians should judge of their estates who could never get assurance 484 A man may be in a pardoned state who is not assured ibid. B. Blessedness IT is a difficult matter to believe 434 A Believer may know by a certainty of faith that Christ died for him p. 212 Comfort and encouragement to Believers 206 How far Believers may depend on God in Covenant 217 Weak Believers must remember they have an Advocate with the Father 279 Comfort for distressed penitent and believing persons 242 Benefits by good company 692 Three things make up a Blessedness for us 26 God and he only is our blessedness 27 Spiritual Blessings are promised as well as temporal 339 What course we should take for this enjoyment of spiritual Blessings 340 In the Covenant spiritual Blessings are first promised 242 They are to be blamed who look not after spiritual Blessings 343 Bless God who first blesseth us with all spiritual Blessings 346 Whatsoever Blessings are dispenced God is the giver of them ibid.