the thoughts expressed in this third Verse and fixes the conclusion in his mind discoursed of before He finds now that he hath the Law afresh to deal withal Thence ariseth that sense and acknowledgement of sin that self-condemnation in the Justification of God whereof we now speak He grows not sullen stubborn displeased and so runs away from God he doth not utterly saint despond and give over he pleads not any thing in his own Justification or for the extenuation of his sin and guilt he quarrelleth not with he repineth not against the Holiness Severity and Righteousness of the Law of God but reflects wholly on himself his own unworthiness guilt and desert and in a sence of them lyes down at the foot of God in expectation of his word and sentence Three things in this condition we ascribe unto such a soul. First A sincere sense of sin There is a twofold sense of sin The one is general and notional whereby a man knows what sin is that himself is a sinner that he is guilty of this or that these or those sins only his heart is not affected proportionably to that discovery and knowledge which he hath of these things The other is active and efficacious The soul being acquainted with the nature of sin with its own guilt in reference unto sin in general as also to this or that sin is universally influenced by that apprehension unto suitable Affections and Operations Of both these we have an instance in the same person David before Nathans coming to him had the former afterwards he had the latter also It cannot be imagined but that before the coming of the Prophet he had a general knowledge and sense not only absolutely of the nature of sin but also that himself was a sinner and guilty of those very sins which afterwards he was reproved for To think otherwise is to suppose not only that he was un-sainted but un-manned also and turned into a Beast But yet this wrought not in him any one Affection suitable to his condition And the like may be said of most sinners in the world But now when Nathan comes to him and gives him the latter efficacious sense whereof we speak we know what effects it did produce It is the latter only that is under consideration and that also is twofold 1. Legal or Antecedaneous unto conversion 2 Evangelical and previous to the recovery from depths whereof we treat How these two differ and how they may be discerned one from the other being both of them in their kind sincere is not my business to declare Now this tast which we assign as the first duty work or acting of a returning soul is a deep and practical apprehension wrought in the mind and heart of a believing sinner by the Holy Ghost of sin and its evils in reference unto the Law and Love of God the Cross and blood of Christ the communion and consolation of the Spirit and all the fruits of Love Mercy or Grace that it hath been made partaker of or on Gospel grounds hoped for First The principal efficient cause of it is the Holy Ghost He it is who convinceth of sin John 16. 8. He works indeed by means He wrought it in David by the Ministry of Nathan and he wrought it in Peter by the look of Christ. But his work it is No man can work it upon his own soul. It will not spring out of mens rational considerations Though men may exercise their thoughts about such things as one would think were enough to break the hearts of stones yet if the Holy Ghost put not forth a peculiar efficacy of his own this sense of sin will not be wrought or produced As the waters at the Pool of Bethesda were not troubled but when an Angel descended and moved them no more will the Heart for sin without a saving elapse of the Holy Ghost Secondly It is a deep Apprehension of sin and the evils of it Sleight transient thoughts about them amount not to the sense of which we speak My sorrow saith David is continually before me Psal. 38. 17. It pressed him alwayes and greatly Hence he compares this sense of sin wrought by the Holy Ghost to arrows that stick in the flesh v. 2. They pain sorely and are alwayes perplexing Sin in this sense of it layes hold on the soul so that the sinner cannot look up Psal. 40. 12. And it abides with him making his sore run in the night without ceasing Psal. 77. 2. and depriveth the soul of rest my soul saith he refused to be comforted This Apprehension of sin lyes down and rises with him in whom it is Transient thoughts attended with infrequent sighs and ejaculations little become a returning soul. And Thirdly It is Practical It is not seated only in the speculative part of the mind hovering in general notions but it dwel's in the practical understanding which effectually influenceth the Will and Affections Such an Apprehension as from which sorrow and humiliation are inseparable The acts of the practical understanding do so necessarily produce together with them suitable acts of the Will and Affections that some have concluded that those are indeed proper acts of the Will which are usually ascribed to the Understanding It is so in the mind as that the whole soul is cast into the mould and likeness of it humiliation sorrow self-abhorrency do live and dye with it Fourthly It hath in the first place respect unto the Law of God There can be no due consideration of sin wherein the Law hath not its place The Law calls for the sinner and he willingly gives up his sin to be judged by it There he sees it to be exceeding sinful Rom. 7. 17. Though a Believer be less under the power of the Law than others yet he knows more of the Authority and nature of it than others He sees more of its spirituality and holiness And the more a man sees of the excellency of the Law the more he sees of the vileness of sin This is done by a soul in its first endeavour for a recovery from the entanglements of sin He labours throughly to know his disease that he may be cured It will do him no good he knows to be ignorant of his distemper or his danger He knows that if his wounds be not searched to the bottom they will stink and be corrupt To the Law then he brings himself and his sin By that he sees the vileness of the one and the danger of the other Most men lye still in their depths because they would willingly escape the first step of their rising From the bottom of their misery they would fain at once be at the top of their felicity The soul managed in this work by the Holy Ghost doth not so He converseth with the Law brings his sin unto it and fully hears the sentence of it When the sin is throughly condemned then he farther takes care of the sinner
Invitation to Repentance and to disbelieve forgiveness is to call the Truth Holiness and Faithfulness of God into question If you will not believe forgiveness pretend what you please it is in truth because you hate Repentance You do but deceive your souls when you pretend you come not up to Repentance because you cannot believe forgiveness For in the very Institution of this duty God engageth all his Properties to make it good that he hath pardon and mercy for sinners 4. Much less cause is there to doubt of forgiveness where sincere Repentance is in any measure wrought No soul comes to Repentance but upon Gods call God calls none but whom he hath mercy for upon their coming And as for those who sin against the Holy Ghost as they shut themselves out from forgiveness so they are not called to Repentance 5. God expresly declares in the Scripture that the forgiveness that is with him is the foundation of his prescribing repentance unto man One instance may suffice Isa. 55. 7. Let the wicked forsake his way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perverse wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the man of iniquity his thoughts and let him return unto the Lord and he will have mercy and to our God for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will multiply to pardon You see to whom he speaks to men perversely wicked and such as make a trade of sinning What doth he call them unto plainly to Repentance to the duty we have insisted on But what is the ground of such an invitation unto such profligate sinners Why the abundant forgiveness and pardon that is with him super-abounding unto what the worst of them can stand in need of as Rom. 5. 20. And this is another way whereby God hath revealed that there is forgiveness with him and an infallible bottom for saith to build upon in its approaches unto God it is Nor can the certainty of this Evidence be called into question but on such grounds as are derogatory to the Glory and Honour of God And this connexion of Repentance and forgiveness is that principle from whence God convinces a stubborn unbelieving people that all his wayes and dealings with sinners are just and equal Ezek. 18. 25. And should there be any failure in it they could not be so Every soul then that is under a call to Repentance whether out of his natural condition or from any back-sliding into folly after Conversion hath a sufficient foundation to rest on as to the pardon he enquires after God is ready to deal with him on terms of mercy if out of love to sin or the power of unbelief he refuse to close with him on these terms his condemnation is just And it will be well that this consideration be well imprinted on the minds of men I say notwithstanding the general presumptions that men seem to have of this matter yet these principles of it ought to be inculcated For 1. Such is the Atheism that lyes lurking in the hearts of men by nature that notwithstanding their pretences and professions we have need to be pressing upon them Evidences of the very Being and Essential Properties of God In so doing we have the assistance of inbred notions in their own minds which they cannot eject to help carry on the work How much more is this necessary in reference unto the free Acts of the Will of God which are to be known only by meer Revelation Our Word had need be line upon line And yet when we have done have cause enough to cry out as was said Lord who hath believed our report and to whom hath this arm of the Lord been revealed 2. What was spoken before of the obstacles that lye in the way hindring souls from a saving reception of this Truth ought to be remembred Those who have no experience of them between God and their souls seem to be ignorant of the true nature of Conscience Law Gospel Grace Sin and Forgiveness 3. Many who are come to a saving perswasion of it yet having not received it upon clear and unquestionable grounds and so not knowing how to resolve their faith of it into its proper principles are not able to answer the Objections that lye against it in their own Consciences and so do miserably fluctuate about it all their dayes These had need to have these principles inculcated on them Were they pondred aright some might have cause to say with the Samaritans who first gave credit to the report of the woman John 4. They had but a report before but now they find all things to be according unto it yea to exceed it A little experience of a mans own unbelief with the Observation that may easily be made of the uncertain progresses and fluctuations of the spirits of others will be a sufficient conviction of the necessity of the work we are engaged in But it will yet be said that it is needless to multiply Arguments and Evidences in this case The Truth insisted on being granted as one of the fundamental principles of Religion As it is not then by any called in question so it doth not appear that so much time and pains is needful for the confirmation of it For what is granted and plain needs little confirmation But several things may be returned in Answer hereunto all which may at once be here pleaded for the multiplication of our Arguments in this matter That it is generally granted by all is no Argument that it is effectually believed by many Sundry things are taken for granted in point of opinion that are not so believed as to be improved in practice We have in part shewed before and shall afterwards undeniably evince that there are very few that believe this Truth with that faith that will interest them in it and give them the benefit of it And what will it avail any of us that there is forgiveness of sin with God if our own sins be not forgiven no more than that such or such a King is rich whilst we are poor and starving My aim is not to prove it as an opinion or a meer speculative Truth but so to evidence it in the principles of its Being and Revelation as that it may be believed whereon all our blessedness depends 2. It needs never the less confirmation because it is a plain fundamental Truth but rather the more and that because both of the Worth and Weight of it This is a faithful saying saith the Apostle worthy of all acceptation that Jesus Christ came into the world to save sinners So say I of this which for the substance of it is the same with that It is worthy of all acceptation namely that there is forgiveness with God And therefore ought it to be fully confirmed Especially whilst we make use of no other demonstrations of it but those only which God hath furnished us withal to that purpose and this he would not have done but that he knew them
suit not its Reason at all 1 Cor. 1. 18. 2. The Law speaks nothing to a sinner but what his Conscience assures him to be true There is a constant concurrence in the Testimony of the Law and conscience When the Law sayes this or that is a sin worthy of death conscience sayes it is even so Rom. 1. 42. And where the Law of it self as being a general Rule rests Conscience helps it on and sayes This and that sin so worthy of death is the soul guilty of then dye saith the Law as thou hast deserved Now this must needs have a mighty efficacy to prevail with the soul to give credit to the report and Testimony of the Law it speaks not one word but what he hath a witness within himself to the truth of it These witnesses alwayes agree and so it seems to be established for a truth that there is no forgiveness 3. The Law though it speak against the souls interest yet it speaks nothing but what is so just righteous and equal that it even forceth the souls consent So Paul tells us that men know this voyce of the Law to be the Judgement of God Rom. 1. 32. They know it and cannot but consent unto it that it is the Judgement of God that is good righteous equal not to be controlled And indeed what can be more righteous than its sentence It commands Obedience to the God of life and death promiseth a Reward and declares that for non-performance of duty death will be inflicted On these terms the sinner cometh into the world they are good righteous holy the soul accepts of them and knows not what it can desire better or more equal This the Apostle insists upon Rom. 7. 12 13. Wherefore the Law is holy and the commandment holy and just and good was then that which was good made death unto me Godforbid but sin that it might appear sin working death in me by that which is good that sin by the commandment might become exceeding sinful Whereever the blame falls the soul cannot but acquit the Law and confess that what it says is righteous and uncontrollably equal And it is meet things should be so Now though the Authority and credit of a Witness may go very far in a doubtful matter when there is a concurrence of more witnesses it strengthens the Testimony but nothing is so prevalent to beget belief as when the things themselves that are spoken are just and good not liable to any reasonable exception And so is it in this case unto the Authority of the Law and concurrence of conscience this also is added the Reasonableness and equity of the thing it self proposed even in the Judgement of the sinner namely that every sin shall be punished and every transgression receive a meet recompence of reward 4. But yet further What the Law sayes it speaks in the name and authority of God What it sayes then must be believed or we make God a Lyar. It comes not in its own name but in the name of him who appointed it you will say then is it so indeed Is there no forgiveness with God for this is the constant voyce of the Law which you say speaks in the name and Authority of God and is therefore to be believed I answer briefly with the Apostle What the Law speaks it speaks to them that are under the Law It doth not speak to them that are in Christ whom the Law of the Spirit of life hath set free from the Law of sin and death but to them that are under the Law it speaks and it speaks the very Truth and it speaks in the name of God and its Testimony is to be received It sayes there is no forgiveness in God namely to them that are under the Law and they that shall flatter themselves with a contrary perswasion will find themselves wofully mistaken at the great day On these and the like considerations I say there seems to be a great deal of Reason why a soul should conclude that it will be according to the testimony of the Law and that he shall not find forgiveness Law and Conscience close together and insinuate themselves into the thoughts mind and judgement of a sinner They strengthen the Testimony of one another and greatly prevail If any are otherwise minded I leave them to the tryal If ever God awaken their Consciences to a through performance of their duty if ever he open their souls and let in the light and power of the Law upon them they will find it no small work to grapple with them I am sure that eventually they prevail so far that in the preaching of the Gospel we have great cause to say Lord who hath believed our report We come with our Report of forgiveness but who believes it by whom is it received neither doth the light nor conscience nor conversation of the most allow us to suppose it is embraced Thirdly The ingrafted notions that are in the minds of men concerning the Nature and Justice of God lye against this discovery also There are in all men by nature indelible characters of the Holiness and purity of God of his Justice and hatred of sin of his invariable Righteousness in the Government of the world that they can neither depose nor lay aside For notions of God whatever they are will bear sway and rule in the heart when things are put to the tryal They were in the Heathens of old they abode with them in all their darkness as might be manifested by innumerable instances But so it is in all men by nature their inward thought is that God is an Avenger of sin that it belongs to his Rule and Government of the world his Holiness and Righteousness to take care that every sin be punished This is his Judgement which all men know as was observed before Rom. 1. 32. They know that it is a Righteous thing with God to render tribulation unto sinners From thence is that dread and fear which surprizeth men at an apprehension of the Presence of God or of any thing under him above them that may seem to come on his errand This notion of Gods avenging all sin exerts it self secretly but effectually So Adam trembled and hid himself And it was the saying of old I have seen God and shall dye When men are under any dreadful Providence thundrings lightnings tempests in darkness they tremble not so much at what they see or hear or feel as from their secret thoughts that God is nigh and that he is a consuming fire Now these inbred notions lye universally against all Apprehensions of forgiveness which must be brought into the soul from without doors having no Principle of nature to promote them It is true Men by nature have presumptions and common ingrafted notions of other properties of God besides his Holiness and Justice as of his Goodness Benignity Love of his Creatures and the like But all these have this supposition inlaid with
this matter and that is his eternal designation of the persons who shall be made partakers of this mercy He hath not left this thing to hazard and uncertainties that it should as it were be unknown to him who should be pardoned and who not Nay none ever are made partakers of forgiveness but those whom he hath eternally and graciously designed thereunto So the Apostle declares it Eph. 1. 5 6 7. the rise is his eternal Predestination the end the glory of his Grace the means Redemption in the blood of Christ the thing it self forgiveness of sins None ever are or can be made partakers thereof but by vertue of this Act of Gods Will and Grace which thereupon hath a peculiar influence into it and is to be respected in the consideration of it I know this may be abused by pride profaneness and unbelief and so may the whole work of Gods Grace and so it is even the blood of Christ in an especial manner but in its proper place and use it hath a signal influence into the glory of God and the consolation of the souls of men There are also other Acts of this purpose of Gods Grace as of giving sinners unto Christ and giving sinners an interest in Christ which I shall not insist upon because the nature of them is sufficiently discovered in that one explained already Secondly Forgiveness hath respect unto the Propitiation made in and by the blood of Christ the Son of God This was declared in the opening of the words Indeed here lyes the knot and center of Gospel forgiveness It flows from the Cross and springs out of the Grave of Christ. Thus Elihu describes it Job 33. 24. God is gracious unto him and saith deliver him from going down to the pit I have found a ransom The whole of what is aimed at lyes in these words 1. There is Gods gracious and merciful heart towards a sinner He is gracious unto him 2. There is Actual Condonation it self of which we shall treat afterward He saith deliver him from going down to the pit And 3. There is the center of the whole wherein Gods gracious heart and actual pardon do meet and that is the ransome the propitiation or attonement that is in the blood of Christ of which we speak I have found a ransome The same is expressed Isa. 53. 11. My rightoous servant shall justifie many for he shall bear their iniquities Of the justification of sinners Absolution or pardon is the first part This ariseth from Christs bearing of their iniquities Therein he finished the transgression made an end of sin and made Reconciliation for iniquity Dan. 9. 24. Even all the Sacrifices and so consequently the whole worship of the Old Testament evinced this Relation between forgiveness and bloodshedding whence the Apostle concludes that without shedding of blood there is no remission Heb. 9. 22. that is all pardon ariseth from bloodsheding even of the blood of the Son of God So that we are said in him to have Redemption even the forgiveness of sins Ephes. 1. 17. Our Redemption in his blood is our forgiveness not that we are all actually pardoned in the blood of his Cross for thereunto must be added Gospel condonation of which afterwards but thereby it is procured the grant of pardon is therein sealed and security given that it shall in due time be made out unto us To which purpose is that discourse of the Apostle Rom. 3. 24 25 26. The work there mentioned proceeds from Grace is managed to the interest of Righteousness is carryed on by the blood of Christ and issues in forgiveness now the blood of Christ relates variously to the pardon of sin First Pardon is purchased and procured by it Our Redemption is our forgiveness as the cause contains the effect No soul is pardoned but with respect unto the blood of Christ as the procuring cause of that pardon Hence he is said to have washed us in his blood Rev. 1. 5. In himself to have purged our sins Heb. 1. 3. by one offering to have taken away sin and for ever to have perfected them that are sanctified Heb. 10. to be the ransome and propitiation of our sins 1 John 2. 2. to have made an end of sin Dan. 9. 24. and to have made Reconciliation for the sins of his people Heb. 2. 17. God hath enclosed his rich stores of pardon and mercy in the blood of Jesus Secondly Because in his blood the Promise of pardon is ratified and confirmed so that nothing is wanting to our compleat forgiveness but our pleading the Promise by faith in him 2 Cor. 1. 20. All the Promises of God are in him Yea and in him Amen that is faithfully and irrevocably and immutably established And therefore the Apostle having told us that this is the Covenant of God that he would be merciful to our sins and iniquities Heb. 8. 12. He informs us that in the undertaking of Christ this Covenant is become a Testament Chap. 9. 15 16 17. So ratified in his blood that mercy and forgiveness of sin is irrevocably confirmed unto us therein Thirdly Because he hath in his own Person as the Head of the Church received an acquitment for the whole body His Personal discharge upon the accomplishment of his work was a pledge of the discharge which was in due time to be given to his whole mystical body Peter tells us Acts 2. 24. That it was impossible he should be detained by death And why so because death being penally inflicted on him when he had paid the debt he was legally to be acquitted Now for whom and in whose name and stead he suffered for them and in their name and stead he received his acquitment Fourthly Because upon his death God the Father hath committed unto him the whole management of the business of forgiveness Acts 5. 31. He now gives repentance and the forgiveness of sins It is Christ that forgives us Col. 3. 13. All forgiveness is now at his disposal and he pardoneth whom he will even all that are given unto him of the Father not casting out any that come to God by him He is intrusted with all the stores of his Fathers purpose and his own purchase and thence tells us that all things that the Father hath are his John 16. 15. In all these respects doth forgiveness relate to the blood of Christ. Mercy Pardon and Grace could find no other way to issue forth from the heart of the Father but by the heart blood of the Son and so do they stream unto the heart of the sinner Two things are principally to be considered in the respect that forgiveness hath to the blood of Christ. 1. The way of its Procurement 2. The way of its Administration by him The first is deep mysterious dreadful It was by his blood the blood of the Cross the travel of his soul his undergoing wrath and curse 2. The other is gracious merciful and tender whence so many things
suppose he hath not the thing in his Power to bestow on us or that his Will is wholly averse from so doing is to reproach him with want of Truth Faithfulness and Holiness and not to be God For what sincerity can be in such proceedings Is it consistent with any Divine Excellency Could it have any other end but to deceive poor creatures either to delude them if they do pray according to his command or to involve them in further guilt if they do not God forbid any such thoughts should enter into our hearts But 3. To put this whole matter out of question God hath promised to hear our prayers and in particular those which we make unto him for the forgiveness of sin So our Saviour hath assured us that what we ask in his name it shall be done for us And he hath as we have shewed taught us to ask this very thing of God as our Heavenly Father that is in his name For in and through him alone is he a Father unto us I need not insist on particular Promises to this purpose they are as you know multiplyed in the Scriptures What hath been spoken may suffice to establish our present Argument namely that Gods prescription of Religious Worship unto sinners doth undeniably prove that with him there is forgiveness especially considering that the principal parts of the Worship so prescribed and appointed by him are peculiarly designed to confirm us in the faith thereof And this is the design of the words that we do insist upon There is forgiveness with thee that thou maist be feared The fear of God as we have shewed in the Old Testament doth frequently express not that gracious Affection of our minds which is distinctly so called but that whole Worship of God wherein that and all other Gracious Affections towards God are to be exercised Now the Psalmist tells us that the foundation of this fear or Worship and the only motive and encouragement for sinners to engage in it and give up themselves unto it is this that there is forgiveness with God Without this no sinner could fear serve or worship him This therefore is undeniably proved by the Institution of this Worship which was proposed unto confirmation The end of all these things as we shall afterwards at large declare is to encourage poor sinners to believe and to evidence how inexcusable they will be left who notwithstanding all this do through the power of their lusts and unbelief refuse to come to God in Christ that they may be pardoned Yea the laying open of the certainty and fulness of the evidence given unto this truth makes it plain and conspicuous whence it is that men perish in and for their sins Is it for want of Mercy Goodness Grace or Patience in God Is it through any defect in the Mediation of the Lord Christ Is it for want of the mightiest encouragements and most infallible Assurances that with God there is Forgiveness Not at all but meerly on the account of their own obstinacy stubbornness and perversness They will not come unto this Light yea they hate it because their deeds are evil They will not come to Christ that they may have life It is meerly darkness blindness and love of sin that brings men to destruction And this is laid open and all pretences and excuses are removed and the shame of mens lusts made naked by the full confirmation of this Truth which God hath furnished us withal Take heed you that hear or read these things if they are not mixed with faith they will add greatly to your misery Every Argument will be your Torment But these considerations must be insisted on afterwards Moreover if you will take into your minds what hath been delivered in particular concerning the nature and end of the Worship of God which you attend unto you may be instructed in the use and due observation of it When you address your selves unto it remember that this is that which God requires of you who are sinners That this he would not have done but with thoughts and intention of mercy for sinners Bless him with all your souls that this is laid as the Foundation of all that you have to do with him You are not utterly cast off because you are sinners Let this support and warm your hearts when you go to hear to pray or any duty of Worship Consider what is your principal work in the whole You are going to deal with God about Forgiveness in the Being Causes Consequents and Effects of it Hearken what he speaks declares or reveals about it mix his Revelation and Promises with faith Enquire diligently into all the Obedience and Thankfulness all those duties of Holiness and Righteousness which he justly expects from them who are made partakers of it so shall you observe the Worship of God unto his Glory and your own Advantage The giving and establishing of the New Covenant another Evidence of Forgiveness with God The Oath of God engaged in the confirmation thereof VIII Another Evidence hereof may be taken from the making establishing and ratifying of the New Covenant That God would make a new Covenant with his people is often promised often declared See among other places Jer. 31. 31 32. and that he hath done so accordingly the Apostle at large doth manifest Heb. 8. 8 9 10 11 12. Now herein sundry things unto our present purpose may be considered For 1. It is supposed that God had before made another Covenant with mankind With reference hereunto is this said to be a new one It is opposed unto another that was before it and in comparison whereof that is called old and this said to be new as the Apostle speaks expresly in the place before mentioned Now a Covenant between God and man is a thing Great and Marvellous whether we consider the nature of it or the Ends of it In its own nature it is a Convention Compact and Agreement for some certain ends and purposes between the Holy Creator and his poor creatures How infinite how unspeakable must needs the Grace and Condescention of God in this matter be For what is poor miserable man that God should set his heart upon him that he should as it were give bounds to his Soveraignty over him and enter into terms of Agreement with him For whereas before he was a meer object of his Absolute Dominion made at his Will and for his Pleasure and on the same reasons to be crushed at any time into nothing Now he hath a bottom and ground given him to stand upon whereon to expect good things from God upon the account of his Faithfulness and Righteousness God in a Covenant gives those holy properties of his Nature unto his Creatures as his hand or arm for him to lay hold upon and by them to plead and argue with him And without this a man could have no foundation for any entercourse or Communion with God or of any expectation from
time of Temptation Satan as we have shewed will not be wanting unto any appearing Opportunity or Advantage of setting upon the soul. When Pharaoh heard that the people were intangled in the wilderness he pursued them And when Satan sees a soul intangled with it's distresses and troubles he thinks it his time and hour to assault it He seeks to winnow and comes when the Corn is under the flail Reckon therefore that when trouble cometh the Prince of the world cometh also that you may be provided for him Now is the time to take the shield of faith that we may be able to quench his fiery darts If they be neglected they will enflame the soul. Watch therefore and pray that you enter not into Temptation that Satan do not represent God falsly unto you He that durst represent Job falsly to the All-seeing God will with much boldness represent God falsly unto us who see and know so little Be not then ignorant of his devices but every way set your selves against his interposing between God and your souls in a matter which he hath nothing to do withall Let not this make-bate by any means inflame the difference 5. Learn to distinguish the Effect of natural distempers from spiritual distresses Some have sad dark and tenacious thoughts fixed on their minds from their natural distempers These will not be cured by Reasonings nor utterly quelled by faith Our design must be to abate their Efficacy and Consequents by considering their Occasions And if men cannot do this in themselves it is highly incumbent on those who make Application of relief unto them to be carefull to discern what is from such principles whereof they are not to expect a speedy Cure And 6. Take heed in times of peace and ease that you lay not up by your negligence or careless walking sad provision for a day of darkness a time of Afflictions It is sin that imbitters troubles the sins of peace are revived in the time of distress Fear of future Affliction of impendent troubles should make us carefull not to bring that into them which will make them bitter and sorrowfull 7. Labour to grow better under all your Afflictions lest your Afflictions grow worse lest God mingle them with more darkness bitterness and terrour As Joab said unto David if he ceased not his scandalous Lamentation on the death of Absolom all the people would leave him and he then should find himself in a far worse condition than that which he bemoaned or any thing that befell him from his youth The same may be said unto persons under their Afflictions If they are not managed and improved in a due manner that which is worse may nay in all probability will befall them Whereever God takes this way and engageth in afflicting he doth commonly pursue his work until he hath prevailed and his design towards the afflicted party be accomplished He will not cease to thresh and break the bread-corn until it be meet for his use Lay down then the weapons of thy warfare against him give up your selves to his Will let go every thing about which he contends with you follow after that which he calls you unto and you will find light arising unto you in the midst of darkness Hath he a cup of Affliction in one hand lift up your eyes and you will see a cup of Consolation in another And if all Stars withdraw their light whilst you are in the way of God assure your selves that the Sun is ready to rise 8. According to the Tenor of the Covenant of Grace a man may be sensible of the respect of Affliction unto sin yea unto this or that sin in particular and yet have a comfortable perswasion of the forgiveness of sin Thus it was in general in Gods dealing with his people He forgave them but he took vengeance on their inventions Psal. 99. 8. Whatever they suffered under the vengeance that fell upon their Inventions and that is as hard a word as is applied any where unto Gods dealing with his people yet at the same time he assured them of the pardon of their sin So you know was the case of David His greatest Trial and Affliction and that which befell him on the account of a particular sin and wherein God took vengeance on his invention was ushered in with a Word of Grace that God had done away or pardoned his sins and that he should not dye This is express'd in the Tenor of the Covenant with the seed of Christ Psal. 89. 31 32 33 34. Objections against Believing from things internal The person knows not whether he be Regenerate or no. State of Regeneration asserted Difference of Saving and Common Grace This difference discernable Men may know themselves to be Regenerate The Objection answered Another head of Objections and Despondencies ariseth from things internal things that are required in the soul that it may have an Interest in the forgiveness that is with God Some whereof we shall speak unto and these respect first the state of the soul and secondly some actings in the soul. First As to the State say some unless a man be Regenerate and born again he is not he cannot be made partaker of Mercy and Pardon Now all things here are in the dark unto us For first we know not well what this Regeneration is and it is variously disputed amongst men Some would place it only in the outward signs of our Initiation unto Christ and some otherwise express it Again it is uncertain whether thou that are Regenerate do or may know that they are so or whether this may be in any measure known unto others with whom they may treat about it And if it may not be known we must be uncertain in this also And then it may be for their parts they neither know the time when nor the manner how any such work was wrought in them and yet without this seeing it is wrought by means and springs from certain causes they can have no establishment in a not-failing perswasion of their Acceptance with God by the pardon of their sins in the blood of Christ. This is the Head and summ of most of the Objections which perplexed souls do manage against themselves as to their state and condition Hence indeed they draw forth reasonings with great variety according as they are suggested by their particular occasions and temptations And many proofs taken from their sins miscarriages and fears do they enforce their Objections withall My purpose is to lay down some General Rules and Principles which may be applied unto particular occasions and emergencies And this shall be done in answer to the several parts of the General Objection mentioned before I say then First It is most certain that there are two Estates and Conditions that divide all mankind and every one that lives in the world doth compleatly and absolutely belong unto one of them These are the state of Nature and the state of Grace
Peace you may find This is the putting of the hand into the side of Christ but blessed are they who believe and yet have not seen RULE III. If you have at any time formerly received any especial or Immediate pledge or testimony of God given unto your souls as unto their Sincerity and consequently their Regeneration labour to recover it and to revive a sense of it upon your Spirits now in your darkness and trouble I am perswaded there are but few Believers but that God doth at one time or other in one duty or other entring into or coming out of one Temptation or another give some singular Testimony unto their own souls and consciences concerning their Sincerity and his Acceptance of them Sometimes he doth this in a duty wherein he hath enabled the soul to make so near an approach unto him as that it hath been warmed enlivened sweetned satisfied with the presence the gracious presence of God and which God hath made unto him as a token of his uprightness Sometimes when a man is entring into any great Temptation Trial difficult or dangerous duty that death it self is feared in it God comes in by one means or other by a secret intimation of his Love which he gives him to take along with him for his furniture and provision in his way and thereby testifies to him his Sincerity And this serves like the food of Elijah for forty daies in a wilderness condition Sometimes he is pleased to shine immediately into the soul in the midst of its darkness and sorrow wherewith it is surprized as not looking for any such expression of kindness and is thereby relieved against its own pressing self-condemnation And sometimes the Lord is pleased to give these tokens of Love unto the soul as its refreshment when it is coming off from the storm of Temptations wherewith it hath been tossed And many other times and seasons there are wherein God is pleased to give unto Believers some Especial Testimony in their consciences unto their own Integrity But now these are all wrought by a transient operation of the Spirit exciting and enabling the heart unto a spiritual sensible apprehension and receiving of Gods expressing kindness towards it These things abide not in their sense and in their power which they have upon our Affections but immediately pass away They are therefore to be treasured up in the mind and judgement to be improved and made use of by Faith as occasion shall require but we are apt to lose them Most know no other use of them but whilst they feel them yea through ignorance in our duty to improve them they prove like a sudden light brought into a dark place and again removed which seems to increase and really aggravates our sense of the darkness The true Use of them is to lay them up and ponder them in our hearts that they may be Supportments and Testimonies unto us in a time of need Have you then who are now in the dark as to your state or condition whether you are Regenerate or no ever received any such refreshing and chearing Testimony from God given unto your Integrity and your Acceptance with him thereupon call it over again and make use of it against those discouragements which arise from your present darkness in this matter and which keeps you off from sharing in the consolation tendred unto you in this Word of Grace RULE IV. A due spiritual Consideration of the Causes and Effects of Regeneration is the ordinary way and means whereby the souls of Believers come to be satisfied concerning that work of God in them and upon them The principle or causes of this work are the Spirit and the Word He that is born again is born of the Spirit Joh. 3. 6. and of the Word Of his own Will begat he us by the word of his Truth Jam. 1. 18. We are born again by the Word of God that abideth for ever 1 Pet. 1. 23. Where ever then a man is regenerate there hath been an effectual work of the Spirit and of the Word upon his soul. This is to be inquired into and after Ordinarily it will discover it self Such impressions will be made in it upon the soul such a change will be wrought and produced in it as will not escape a spiritual diligent search and enquiry And this is much of the duty of such as are in the dark and uncertain concerning the accomplishment of this work in themselves Let them call to mind what have been the actings of the Spirit by the Word upon their souls What Light thereby hath been communicated unto their minds what discoveries of the Lord Christ and way of Salvation have been made to them what sense and detestation of sin have been wrought in them what satisfaction hath been given unto the soul to chuse accept and acquiesce in the Righteousness of Christ what Resignation of the heart unto God according to the tenor of the Covenant of Grace it hath been wrought unto Call to mind what Transactions there have been between God and your souls about these things how far they have been carryed on whether you have broken off the Treaty with God and refused his Terms or if not where the stay is between you and what is the Reason since God hath graciously begun to deal thus with you that you are not yet come to a through close with him in the work and design of his Grace the defect must of necessity lye on your parts God doth nothing in vain Had he not been willing to receive you he would not have dealt with you so far as he hath done There is nothing then remains to firm your condition but a resolved Act of your own Wills in answering the mind and will of God And by this search may the soul come to satisfaction in this matter or at least find out and discover where the stick is whence their uncertainty doth arise and what is wanting to compleat their desires Again this work may be discovered by its Effects There is something that is produced by it in the soul which may also be considered either with respect unto its Being and Existence or unto its Actings and Operations in the first regard it is Spirit Joh. 3. 6. That which is born of the Spirit which is produced by the effectual operation of the Spirit of God it is Spirit A new Creature 2 Cor. 15. 17. He that is in Christ Jesus who is born again is a new Creature a new life a spiritual life Gal. 2. 20. Ephes. 2. 1. In brief it is an habitual furnishment of all the faculties of the soul with new spiritual vital principles enabling a person in all instances of Obedience to lead a spiritual life unto God This principle is by this work produced in the soul and in respect of its Actings it consists in all the gracious operations of the Mind Will Heart or Affections in the duties of Obedience which God hath required
may he not do what he will with his own Shall we call him unto an account Is not what he doth good and holy because he doth it do any repining thoughts against the works of God arise in our hearts are any Complaints ready to break out of our mouths let us lay our hands on our hearts and our mouths in the dust with thoughts of his Greatness and absolute Soveraignty and it will work our whole souls into a better frame And this extends it self unto the manners Times and seasons of all things whatever As in earthly things If God will bring a dreadful Judgement of fire upon a people a Nation ah why must it be London If on London why so terrible raging and unconquerable Why the City not the Suburbs Why my house not my neighbours Why had such one help and I none all these things are wholly to be referred to Gods Soveraign pleasure There alone can the soul of Man find rest and peace It is so in spiritual dispensations also Thus Aaron upon the suddain death of his two eldest Sons being minded by Moses of Gods Soverainty and Holiness immediatly held his peace or quietly humbled himself under his mighty hand Levit. 10. 3 4. And David when things were brought into extream confusion by the Rebellion of Absolom followed by the Ungodly multitude of the whole Nation relinquisheth all other Arguments and Pleas and le ts goe complaints in a resignation of himself and all his Concernments unto the absolute pleasure of God 2 Sam. 15. 25 26. And this in all our extremities must we bring our souls unto before we can attain any rest or peace or the least comfortable perswasion that we may not yet fall under greater severities in the just Indignation of God against us 2. The Wisdom of God is also to be Considered and submitted unto Job 9. 4. He is wise in heart who hath hardened himself against him and prospered This the Prophet joyns with his Greatness and Soveraignty Isa. 40. 12 13 14. There is no searching of his understanding v. 28. And the Apostle winds up all his Considerations of the works of God in an holy Admiration of his Knowledge and Wisdom whence his Judgement becomes unsearchable and his wayes past finding out Rom. 11. 33 34. He seeth and knoweth all things in all their Causes Effects consequences and circumstances in their utmost reach and tendency in their correspondencies one unto another and suitableness unto his own Glory and so alone judgeth aright of all things The wisest of men as David speaks walk in a shade We see little we know little and that but of a very few things and in an imperfect manner and that of their present appearances abstracted from their Issues Successes Ends and Relations unto other things And if we would be further wise in the works of God we shall be found to be like the wild Asses Colt What is good for us or the Church of God what is evil to it or us we know not at all but all things are open and naked unto God The day will come indeed wherein we shall have such a prospect of the works of God see one thing so set against another as to find Goodness Beauty and Order in them all that they were all done in number weight and measure that nothing could have been otherwise without an abridgement of his glory and disadvantage of them that believe in him But for the present all our wisdom consists in referring all unto him He who doth these things is infinitely wise he knows what he doth and why and what will be the end of all We are apt it may be to think that at such seasons all things will go to wrack with our selves with the Church or with the whole world how can this breach be repaired this loss made up this ruine recovered peace is gone trade is gone our substance is gone the Church is gone all is gone confusion and utter desolation lye at the door But if a man who is unskilled and unexperienced should be at Sea it may be every time the vessel wherein he is seems to decline on either side he would be apt to conceive they should be all cast away but yet if he be not childishly timerous when the Master shall tell him that there is no danger bid him trust to his skill and it shall be well with him it will yield quietness and satisfaction We are indeed in a storm the whole earth seems to reel and stagger like à drunken man but yet our souls may rest in the infinite skill and wisdom of the great Pilot of the whole Creation who stears all things according to the Counsel of his Will His works are manifold in Wisdom hath he made all these things Psal. 104. 24. And in the same wisdom doth he dispose of them All these things come forth from the Lord of Hosts who is wonderfully in counsel and excellent in working Isa. 28. 29. What is good meet usefull for us for ours for the Churches for the City for the Land of our Nativity he knows and of Creatures not one This infinite Wisdom of God also are we therefore to resign and submit our selves unto His hand in all his works is guided by Infinite Wisdom In thoughts thereof in humbling our selves thereunto shall we find rest and peace and this in all our pressures will work us to a waiting for him 3. The Righteousness of God is also to be considered in this matter That name in the Scripture is used to denote many Excellencies of God all which are reducible unto the infinite Rectitude of his Nature I intend that at present which is called Justitia Regiminis his Righteousness in Rule or Government This is remembred by Abraham Gen. 18. 25. Shall not the Judge of all the earth do right And by the Apostle Is God unjust who taketh vengeance God forbid This our souls are to own in all the works of God They are all righteous all his who will do no iniquity whose Throne is established in Judgement However they may be dreadfull grievous and seem severe yet they are all righteous It is true he will sometimes rise up and do strange acts strange works Isa. 28. 21. Such as he will not do often nor ordinarily such as shall fill the world with dread and amazement He will answer his people in terrible things But yet all shall be in Righteousness And to complain of that which is righteous to repine against it is the highest unrighteousness that may be Faith then fixing the soul on the Righteousness of God is an effectual means to humble it under his mighty hand And to help us herein we may consider 1. That God judgeth not as man judgeth We judge by the seeing of the Eye and hearing of the Ear according to outward appearances and evidences But God searcheth the heart We judge upon what is between man and man God principally upon what is between