several experimental attainments of the people of God in this one particular David gained this assurance of the pardon of his sins in Psal 103 3. So did Paul when speaking of Christ who loved me and gave himself for me Gal. 2. 20. and 1 Tim. 1. 15. But I obtained mercy So have many thousands more in former times and in our times who believing rejoyce with joy unspeakable and full of glory for their interest in Christ and in the forgiveness of their sins in and for him Fifthly But lastly propend the advantages which would certainly result The advantages of it unto you upon the assurance that God hath for Christs take forgiven your sins what comâ—ortable advantages First This would quiet all your fears and possess your consciences with peace Being justified by faith we have peace with God Rom. 5. 1. I will lye down in peace saith David Psal 4. 8. Having got assurance Ver. 6. Secondly This would be a spring of joy and rejoycing â—sal 51. 8. Make me to hear joy and gladness that the bones which thou hast broken may rejoyce Psal 4. 6. Lord lift thou up the light of thy countenance upon me Ver. 7. Thou shalt put gladness in my heart more than in the time that their corn and wine increased Thirdly This would raise chearful confidence in your approaches to your God Hebr. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience c. Fourthly This would fully answer all temptations Who shall lay any thing to the charge of Gods Elect it is God that justifieth Who is he that condemneth it is Christ that dyed Fifthly This is it which would bear up your hearts in all the sad days which do or may befall you If you be sick this would be better than health what a cordial did Christ deliver to the diseased man in Matth. 9. 2. Be of good chear thy sins are forgiven thee If you be persecuted and troubled this would be a triumphant security unto you Rom. 8. 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness op peril or sword Ver. 37 Nay in all these things we are more than Conquerors through him that loved us Rom. 5 1. Being justified by faith we have peace with God Ver. 3. And we glory in tribulation I confess that faith can make a man to submit in a cross but assurance will make a Christian to triumph on it and over it Sixthly What shall I say more this assurance would make your whole life a delightful Paradise and your death at the last a desirable and quiet harbour and passage 2 Cor. 5. 1. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens If your sins for Christs sake be pardoned and you are assured thereof by the testimony of Gods Spirit then unquestionably there is no condemnation unto you and then as unquestionably your souls shall be saved and everlastingly blessed for Justification doth infallibly end in Glorification c. SECT III. Vse 2 AS I would have you to strive after the assurance that your sins are forgiven in the blood of Christ so in the second place I would have Be careful you be not deceived about it you very careful and circumspect that you deceive not your selves with a false assurance in this great and mighty business There are four sorts of people in the world 1. Some have no kind of assurance at all nor do they look after any 2. Some apprehend the want of assurance and are weeping and praying for it 3. Some have attained unto a true assurance and are rejoycing and blessing God for it 4. Some do deceive themselves with a false assurance that their sins are pardoned when indeed there is no such matter For the better managing of this Caution not to deceive our selves with a false assurance I will deliver my self in four Conclusions 1. It is possible thus to be deceived 2. Many have in this deceived themselves 3. Many do deceive themselves with a false assurance 4. It is a most dangerous deceit First That it is possible for men to be deceived with a false assurance and perswasion that their sins are pardoned and that God is reconciled unto them I It is possible to be deceived do not know any one thing in reference to salvation but it is possible for some or other to be deceived in or about it It is possible to mistake a false Religion for a true Religion It is possible for a man to please himself with false graces instead of true graces and with false repentance instead of true and with false faith instead of true and with false love instead of true and with a false perswasion or assurance instead of a true perswasion and assurance Are you assured that Christ is yours and God is yâ—urs and pardoning mercy is yours and salvation is yours another even upon deceivable grounds may be falsly perswaded of a propriety in all these Error is a natural to the corrupt judgement of man as any other sin and heart-deceitfulness is as proper unto us as heart-sinfulness Besides Doth not the Prince of darkness often change himself into an Angel of light And as he deludes men about the state of grace so he can as easily delude them about the comforts of that estate Why is it not as probable that Satan may render a bad estate as good and so cheat us with joy as he doth sometimes render a good estate as bad and so oppress us with fear and grief Nay once more Men will set up such opinions as do easily lead them into a false assurance v. g. 1. That God is made up only of mercy 2. That Christ dyed for all none excepted 3. That it is but to cry God mercy and all is well 4. That a good heart and a good meaning is enough and that they always have had Secondly As it is possible so it is real Many have deceived themselves with a false assurance instead of a true The Jews did so who called God Many have deceived themselves their God and their Father and insisted upon it with Christ that so it was and that they were his children and free-men So did Laodicea cheat and delude her self with a false perswasion that she was rich and increased and stood in need of nothing Revel 3. Nay the Apostle Paul he himself was thus deluded I saith he Rom. 7. â—9 was alive once without the Law 2 Cor. 10. 7. If any man trust to himself that he is Christs c. Did not they deceive themselves with a false perswasion who call upon Christ to open the door of heaven unto them Lord Lord open unto us Matth. 25 11. And they also who plead with Christ and contest with him Have we not
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
God and of his promised mercies viz. the grace or the graciousness of God I am freely yours I will love you freely I will bless you freely for mine own sake though not for your sake Our obedience is a weak and unstedfast reason but Gods grace is a full and constant reason for all our mercies and for all our pleas and for all our enjoyments Then you have plea enough to deal with God The immutability or unchangeableness of God 3. Is the gracious God your God in Covenant you have then plea enough and reason enough to deal with God It is the best plea you can make Lord do me good for thine own sake 9. Immutability or unchangeablenessâ— is another Attribute of God your God is an unchangeable God and he will be so to you Mal. 3. 6. I am the Lord I change not Jam. 1. 17. With him there is no variablenesse neither shadow of turning So Numb 23. 19. God is not man that he should lye neither the son of man that he should repent Consider God either 1. In his essence so he is unchangeable the essence of God cannot be changed In his essence it is impossible that it should be forasmuch as every change is either to the better or to the worse There cannot be a change in God to the better because he is in himself an infinite perfection nor can he be changed to the worse because then he should not be God if any defect or want were incident unto him Besides in every change there is a new succession for being or manner of being but God is eternal and he is infinite therefore he cannot be otherwise than he is 2. In his decrees so also he is unchangeable these foundations stand sure In his decrees 2 Tim. 19. Isa 14. 24. Surely as I have thought so shall it come to passe and as I have purposed so shall it stand Ver. 27. The Lord of Hosts hath purposed and who shall disanull it The Decrees of God are laid upon the counsel and wisdome of God and such grounds within himself that there cannot be any new reason or stronger to alter his decrees 3. In his promises and Covenant with his people All his promises are yea In his promises and Amen to the praise of his glory 2 Cor. 1. 20. My Covenant will I not break nor alter the thing that is gone out of my lips Psal 89. 34. 4. In his love there he is unchangeable to his people whom he loves he In his love dosh love to the end for ever Hos 2. 19. I will betroth thee unto me for ever in loving kindness and mercies 5. In his gifts The gifts and calling of God are without repentance Rom. 11. In his gifts 29. If the Lord calls you to be his people you shall be his people for ever And if the Lord give you Christ and faith and the other graces of the Spirit you shall have them for ever he will not repent that he bestoweth these upon you O what a comfort is this unto the people of God who have an unchangeable Comfort that our God is unchangeable Gâ—d to be their God! Not without cause doth the Apostle in Heb. 6. 17 18. declare that the immutability of God is a choice ground for our strong consolation You would have but weak consolation yea I question whether you would have any consolation at all if your God were a changeable God His election of you would afford you little comfort if God would change that purpose of his and after that reject you his love of you would yield you little comfort if after that he would change his love and hate you his promises of grace and glory of mercy and life what comfort would these be to you if God should alter his words of blessings into words of curses if he should put in your names in the book of life and then cross out your names if he should make his Will and then alter his Will Your faith could never be certain and your conscience could never be settled and your hopes could never be sure and your fruitions could never be stable if your God were a changeable God But here now is your strong consolation That your God is an immutable God His faithfulness is unchangeable his love is unchangeable his Omnipotency is unchangeable his graciousness is unchangeable his promises are unchangeable And there are six precious comforts unto you who have this unchangeable God Six comforts from hence The unchangeable God will never cast you off to be your God 1. The unchan eable God will never cast you off He may correct his children but he will never reject them Rom. 11. 1. Hath God cast away his people God forbid Ver. 2. God hath not cast away his people whom he foreknew 2 Tim. 2. 19. Nevertheless the foundation of God standeth sure having this Seal the Lord knoweth who are his If God should chuse and own you for his and then refuse and disown you for his he were a changeable God He wil be your God for ever 2. The unchangeable God if he be your God he will be your God for ever and ever This God is our God for ever and ever Psal 48. 14. If he should be your God and yet cease to be your God he could not then be your unchangeable God but because he is an unchangeable God he remains your merciful your loving your gracious God for ever as long as he is God he will continue to be your God 3. The unchangeable God ever lives David speaking of the earth and of He ever lives the heavens delivers himself thus in Psalme 102. 26. They shall perish but thou shalt endure all of them shall wax old like a garment as a vesture shalt thou change them and they shall be changed Ver. 27. But thou art the same and thy years shall have no end He endures for ever his mercy endures for ever his loving kindness endures for ever his Word abides and endures for ever look on other things they are changeable and we see them to be changed men love and hate they prosper and they wither they do us good and then they die and can never do us good more But the unchangeable God still lives he is still the same and ever lives to love you for ever and to blesse you for ever and to shew mercy to you for ever Though you have not a father to go unto for he is dead and though you have not a friend to go unto for every one of them is dead yet you have a God to go unto who lives for ever and lives unchangeable yea though your friend doth live and now grows strange to you and will not know you yet your God will know you and own you and regard and help you for he is an unchangeable God 4. In all your wants and distresses and new occasions you may still look up to
made one of thy people but yet look on me graciously and bring me into the Bond of thy Covenant Thou sayest thou wilt give all and all freely O save me freely and love me freely and justifie me freely freely give me Christ and freely give me faith and freely give me mercy c. 3. Is the Covenant which God makes with us a gracious Covenant Let all in Covenant remember To be humble all their dayes Then let all who are brought into Covenant remember two things 1. To be humble all their dayes you differ indeed from other men now and you have a different relation from them and different conditions from them and different enjoyments from them and different hopes from them I but who or what made you thus to differ nothing in you nothing of your own you were in the same lump of sinne and confusion and in the same common Rode of destruction with other men it was the meer grace of God that made the difference it was his free love and his free mercy and his free Spirit and his free call and his free giving of Christ unto you and of faith unto you therefore do not blesse your selves but grace nor glory in your selves but in grace was it not the root which bred and bare the branches glory in the root but do not glory in your selves glory in the grace of God which is the only root of your lives hopes enjoyments all 2. Remember still that you are in a Covenant of grace The Covenant is not That you are still in a Covenant of grace a Covenant of grace only whiles you are brought in but it is a Covenant of grace after that you are brought in unto it you could finde nothing to rest on before nor must you finde any thing to rest on but the grace of God after that you are got into the Covenant of grace you shall find wants still and weaknesses still and unworthinesse still but withal remember that you are under a Covenant of grace still what 's that my meaning is that God will still deal with you in a gracious way and you may go unto him still upon his own gracious termes and as so expect continual helps and supplies from him Save me for thy mercies sake said David Receive us graciously said the Church As your admission into the Covenant owes it self wholly to the grace of God so your pleading and expectations and confidences must still look at the same grace for as he loves you freely so he blesseth you freely and as he hath done you much good already upon gracious reasons so he will continue to do you good and good all your dayes upon the same termes O how vainly and simply do we trouble and disquiet our own souls as if the gracious Covenant were sometimes free and sometimes not free that some of the things promised in the Covenant must drop out freely and yet other things must be pumped out by something of our own that the lesser mercies are free but the greater mercies must come off upon harder termes and conditions that our coming into Covenant this is all of grace but our receipts from the Covenant these are not so truly these are many times our thoughts but the Lord knows that the thoughts of man are vain and these are so for as we are found by grace and made by grace so we live and are brought up by grace till we come to glory And as our admissions into the Covenant are only gracious so all our receptions are so and must be so all our dayes that God alone may have all the glory SECT V. 5. A Fifth property of this Covenant is this It is an ordered Covenant a well-ordered Covenant 2 Sam. 23. 5. He hath made with me an everlasting This CovenaÌ„t is a well ordered Covenant Covenant ordered in all things and sure This Covenant is not a casual sudden rash confused indigested work but it is an ordered work it is made upon the counsel and wisdom and love and care of the infinite and perfect God and still so managed and carried on There are five things which do shew that this Covenant is an ordered Covenant and a well-ordered Covenant As appears 1. The adequate sutablenesse or answerablenesse of it to all and every one of the By the adequate sutablenesse of it to all a sinners wants sinners wants and straits and misâ—ries and necessities and desires Let any want whatsoever befall a sinner let his strait and necessity be what it may be yet here is an help and here is a remedy and here is a sutable succour for him in this Covenant Do'st thou want a reconciled God here he is do'st thou want a Christ here he is do'st thou want faith holinesse patience meeknesse love any spiritual grace here it is dost thou want peace and rest and ease and joy and comfort for a troubled conscience here it is dost thou want any thing which respects thy soul here it is or any thing that respects thy body here it is take any sinner under any want at any time of his life the Covenant contains an answerable help and therefore it is an ordered Covenant and a well-ordered Covenant that Common Wealth is well-ordered where no wholesome Law and no wholesome Remedy is wanting for the people 2. The right placing of all persons and of all things in this Covenant By the right placing of all persons and all things in this Covenant things are well-ordered when they are well-placed a thing out of place is out of order when the Master is in his place and the servants in their place and the children in their place now the family is rightly ordered Now in the Covenant all the persons are set in their right places Christ keeps his place as Mediator and God the Father keeps his place as a Donor and the believing sinner his place as a receiver here it is revealed what Christ is to do and what the Father will do and what the believer is to do and all things are set in their right place not promiscuously and confusedly but with an orderly regard unto sinners every one hath a right proportion set out every one hath a right portion set out here is hope for one that despairs and here is ease for one that is laden and here is peace for one who is broken-hearted and here is mercy for one that is penitent and here is a Christ for one that hath faith and here is redemption for one in bondage and here is righteousnesse for one that is ungodly and here is graciousnesse for one that is unworthy and here is riches for one that is poor and here is help for one that is needy and here is strength for one that is weak and here is balme for one that is wounded mercy is well-ordered and comfort is well-ordered and a Mediator well-ordered and righteousnesse well-ordered c. 3. The motions or
Vnto us a Son is given and the government shall be upon his shoulders his Name shall be called wonderfull Counsellâ—r the mighty God the everlasting Father the Prince of Peace He is by God set forth to be a propitiation Rom. 3. â—5 And he is made of God unto us Wisdom and Righteousness and Sanctification and Redemption 1 Cor. 1. â—0 And God hath made him to be sin for us that we may be made the Righteousness of God in him 2 Cor. 5. 21. And he is given to be a Redeemer a Saviour a Light a Salvation As to all these respects you may confidently depend upon your God that Jesus Christ shall be unto you a Redeemer 2. So far as Christ hath purchased for his Members as far as his purchase extends so far your dependance on your God may extend whatsoever good or As far as his purchase extends blessing he hath laid down a price for and bought by his blood and death for all that believe on hâ—m for all that may you by faith depend upon your God in time to settle upon you whether it be remission of sin or reconciliation with God or grace or peace in conscience or acceptance or assistance or joyes of the Holy Ghost or perseverance or eternal glory for all of it are you to depend upon your God to settle upon you in their order and measure 3. So far as the promises of God do extend so far may and should your dependance So far as the promises extend on your God extend whatsoever he undertakes to give you in his Covenant for all that may and should you depend upon him for according to his Covenant His Covenant is full of promises and those promises are full of good for soule for body for both for this life for the next life for grace for glory why All these promises are the childrens bread and the believers portion and as where God hath a mouth to speak to us in the way of Precepts there we should have an eare to hear him in the way of obedience so where God is pleased to abound in promises unto us we are bound to enlarge our Faith in a dependance upon him for all that promised good unbelief displeaseth and dishonoureth God in his promisâ—s as disobedience doth dishonour and displease him in respect of his commands 4. So far as the real exigences of our soules and bodies do extend so far may and should our faith of dependance extend upon our God Though the childe hath no So far as the real exigences of our souls and bodies do extend reason to depend upon his father to supply him of his vanities yet he hath warrant enough to rely upon him to relieve all his necessities If the childe wants bread and rayment or Physick the childe may come and the Father will help and this holds 'twixt God our Father and his children How much more shall your heavenly Father give good things to them that ask him Matth. 7. 11. If it be a want indeed an exigence indeed a strait indeed you may go to your God and trust on him and he will not faile you Psal 84. 11. No good thing will he with-hold Psal 34. 10. They that seek the Lord shall not want any good thing Isai 41. 17. When the poor and needy seek water and there is none and their tongue faileth for thirst I the Lord will hear I the God of Israel will will not forsake them Let your want or exigence be temporal or spiritual if it be indeed an exigence by reason of temptation from Satan or from the insolent opâ—rations of sinfull corruptions or from the greatnesse of afflictions or heavâ—nesse of misery or distresse of poverty or any other pressure I say if it be a reall exigence that you know not what to do in every such case your eyes should be upon your God you should trust on him and stay upon his Name 5. So far as your prayers may extend for your selves so far may and should So far as our Prayers may extend your dependance on your God extend I do not say every mans asking and faith of dependance are co-extensive Nor do I say that every good mans asking and faith of dependance are to be paralleld But this I say that so far as you may pray so far you may and ought to believe to depend on your God 1 Joh. 5. 14. This is the confidence that we have in him that if we ask any thing according to his will he heareth us Joh. 14. 13. Whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son you may pray for whatsoever God hath commanded you to pray and you may pray for whatsoever God hath encouraged his people to pray you may pray for whatsoever God hath promised to hear and and answer Prayer and for whatsoever Christ may be looked upon as an Intercessor And for all these may you depend upon your God Nay you should do so for as your God would have you thus to pray unto him so he would have you to pray in faith to ask in Faith believing that he is and that he is a rewarder of them that diligently seek him 6. Lastly Match but conditions and circumstances whatsoever good and in So far as any childe of God hath extended his faith in like condition whatsoever like case any Child of God or servant of Christ hath extended his faith of dependance upon his God for all that good may you being now in the same relation and condition exercise your faith of dependance upon your God If you be in the same strait that Jehoshaphat was or in the same distresse that Hezekiah was or in the same calamity that Job was or in the same dejection desertion that David was or in the same spiritual conflicts and temptation that Paul was or in the same trouble and terror of conscience that Heman was c. whatsoever mercy or grace help or comfort or goodness they might look up unto God for as their God in Covenant for the very same may you look up to God and depend upon God for as your God Whatsoever any one hath pleaded for with God and trusted upon God for because he was their God upon the same account in the same condition may every Child of God plead with him and depend upon him for because God is also his God Parallel but conditions and circumstances and then the same Covenant will unquestionably afford unto you the same ground for confidence and dependance 3. These things being so let us advance now into the third place viz. What Encouragements to depend upon God encouragements there are for all who are by faith united unto Christ chearfully and confidently to depend upon their God for whatsoever good he hath stated out for them in his Coenvant Sol. If any people in the world have grounds of encouragement to depend on God for the
for you are under grace by his Spirit which sanctifies 2. And from the damnation for sin There is no condemnation to them that are in Christ Jesus Rom. 8. 1. by his blood which justifies 2. With the chaines of bondage under the power of Gods Justice By reason From the power of Gods justice of sin we fall into the hands of a just God who hath threatned sin and revealed his wrath against it So that wheresoever the sinner lives he lives under this cloud of Gods wrath which at any times may break and fall down upon him and utterly and eternally overwhelme him This is a very dreadful bondage worse than his who sate eating with a great sharp sword hanging over his head with a little weak small thread And worse than his who hung by a rotten bough which if it brake he had immediately fallen down and had been dashed in pieces upon the Rocks But Jesus Christ hath redeemed us out of the hands of Gods justice by satisfying and appeasing the same and so hath delivered us from wrath 1 Thes 1. 10. Even Jesus who hath delivered us from the wrath to come we are saved from wrath through him Rom. 5. 9 3. With the chaines of bondage under the power of the Law of God The From the power of the Law Law of God speaks death and curse unto every sinner and under that is the sinner concluded The soule that sins shall die and cursed is every one who continues not in every thing that is written in the Law to do it What a heavy bondage is this for a sinner to carry about with him many Inditements and accusations in his own heart and to read as many curses pronounced against him in the Law of God For this sin thou art cursed and for that and for every one c. so that the sinner is condemned and cursed and dead in Law Which curses if the Law be not satisfied will as surely befall him as God is God But from this bondage also hath Christ redeemed us Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us From the 1. Execution of the Law by his active obedience 2. Condemnation of the Law by his passive obedience 4. With the chaines of bondage under a guilty accusing and condemning conscience For out of every sin there doth arise a particular guilt which guilt From an accusing and condemning conscience bindes over the sinner to the Judgement Seat of God to answer for it and to receive that condemnation threatned against it and this lies heavy on his Conscience Terret me conscientia mea ubicunque vadit mecum Testis Judex And truely this chain of bondage is such an iron yoke and such a fiery furnace and such a restless Sea and such an amazing wound that none can bear it who yet must bear it It is the very spirit of bondage the very terror of the Almighty the very hell on earth Yet also from this bondage doth Christ deliver us by making peace in his blood and by speaking peace through his Spirit unto our spirits and by preaching and sealing the forgivenesse of our sins Matth. 9. 2. Son be of good chear thy sins are for given thee And now Conscience is quiet ceaseth to accuse and condemn and excuseth and comforteth 5. With the chaines of bondage under the power of Satan who is the From the power of Satan Prince of the power of the Aire the Spirit that worketh in the children of disobedience Ephes 2. 2. who takes us captives at his will 2 Tim. 2. 26. and whose lusts and will we do naturally serve Joh. 8. 44. Power of his 1. Dominion 2. Operation and temptation But Jesus Christ hath redeemed us from this bondage also He hath bruised the head of this Serpent Gen. 3. 15. And by his Crosse hath spoiled Principalities and Powers and triumphed over them Col. 2. 15. and overcome that danger Rev. 12. 8 9. And hath destroyed him that hath the power of death that is the Divel Heb. 2. 14. And hath delivered us even from this power of darknesse Col. 1. 13. He hath bound the strong man so is Satan called Matth. 12. 29. who bound us and ruled over us and now we may by Faith quench all his fiery darts in the blood of Christ Ephes 6. 16. 6. With the chaines of bondage under the fear of death and hell A perpetual From the fear of death fear of which lies upon the conscience of the sinner who although in the presence of his mad and wild companions and in the midst of his cups and delights seems to be either unmindful or slighting yet when he is alone and more serious his heart doth tremble at the thoughts of death and judgement I would not die I am afraid to die But from this bondage also all that believe in Christ are redeemed or delivered Who Heb. 2. 15. did deliver them who through the fear of death were all their life-time subject unto bondage And so 1 Cor. 15. 56 57. The sting of death is sin and the strength of sin is the Law but thanks be to God which giveth us the victory through our Lord Jesus Christ And thus you have the Privative part of our Redemption by Christ viz. The evil from which by him we have deliverance 2. Now follows the Positive part of our Redemption by Christ For his Redemption The Positive part what we are free to is not a meer deliverance as if one should only be freed out of prison or only be kept from drowning or only be reserved from condemnation But besides the evil estate from which we are delivered by Christ there is also a good estate unto which we are brought by the Redemption of Christ As when the Israelites were Redeemed they were not only delivered out of Egyptian bondage but they were also brought into that goodly Land of Canaan And truely so it is with our Redemption by Christ As it is an outlet from all evil and misery so is it an inlet to all blessings and mercies The reason whereof is this because this Redemption was not only a sufficient price to satisfie but it was also a superabounding price to purchace There was not only enough in it to get off all evil but more yet remaining to merit and puâ—chace all the good which our soules did need Col. 1. 13. Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son For that now we are 1. Under another Lord. 2. Under other Laws and commands 3. Under the best Liberties and Priviledges Rev. 5. 9. Thou wast slain and hast redeemed us to God by thy blood verse 10. and hast made us unto our God Kings and Priests and we shall reign on the earth Here you see what an excellent estate the Redeemed by the blood of Christ are brought into They are redeemed unto God so as
day find it so for as our persons are the first things which Christ hath purchased and blessings and blessednesse for them the next so it is Christ himself unto whom we must be first united before we can have any portion or communion in the good things purchased by him If you did indeed believe that all your right and title to mercy and glory lay in the purchase of Christ you would never be at rest untill Christ himself were yours c. Col. 1. 27. Christ in you the hope of glory 1 Cor. 1. 30. Of him are ye in Christ Jesus who is made unto us of God c. 3. If you do indeed believe that all your saving good depends upon the Why do you not go to Christ and get from him all that good purchase of Christ Why do you not go to Christ and get from him some of that goâ—d yea all that good which he hath purchased for us in this life Beloved the purchase of Christ 1. Contains much good for this life All that Christ hath purchased is not a reversion of heaven hereafter there is exceeding much good to be had in present possession There is for this present life an holy nature a discharge of all sins a power of new obedience the presence of the Spirit communion with our God 2. There is nothing which Christ hath purchased for us but it is very precious and very necessary Christ did not dye for small things all that Christ hath purchased he did purchase the same with his precious blood and if all that he purchased is worth his blood then surely it is worth our care and our reception But why is it not thus you look on Christs purchase only in the reversion as if heavenly glory were the whole summe It is not so there are many precious things of a present possession which he hath purchased And why are you so carelesse about them If you do indeed believe them that they are precious and necessary why take you no more pains to enjoy God as your reconciled God why do you not seek his favour and love which Christ hath purchased and why are you so negligent to make peace with God and to sue out that peace which Christ hath made and why do you not seriously beg for holiness and for all the graces of the Spirit of Christ for these hath Christ purchased as well as glory verily many men do not belive that Christ hath purchased any thing and many believe only that he hath purchased heaven but for all other things they fall neither within their faith nor within their care 4. If you believe the meritorious purchase of Christ why do you keep off and Why do you stagger in your expectations and hopes Improve the sufferings of Christ as a purchase stagger in your expectations and hopes and confidences for glory and mercy for any good and doubt your enjoyments is it not because you doubt either of Christs title or of your own right 2. Mind and improve the sufferings of Christ as a meritorious purchase do not rest in the sufferings of Christ as a satisfaction only nor as a deliverance only but go on further and consider them as a purchase and accordingly improve them Beloved ponder well what I say 1. Your estate is not full without the purchase of Christ and the good things purchased Your estate is not full without the purchase of Christ by his blood Suppose you have Gods justice satisfied for the sins which you have committed and suppose that Christ hath delivered you from wrath and condemnation yet this is not enough that all a mans debts be paid is this enough unless you set him up with a good stock again As deliverance from sin and death and wrath is necessary so a right unto and a possession of grace and glory is necessary As you must shew your aquittance from misery so you must shew your title to blessedness and this lies in the blood of Christ as a purchase the estate is not full it is not repaired unlesse you come to possession again 2. As the estate is not full so it is not safe without the enjoyment of what Nor safe without it Christ hath purchased nor without his title for the same Rev. 22. 14. Blessed are they that do his Commandements that they may have right to the Tree of Life and may enter in through the gates into the City Heb. 12. 14 Without holinesse no man shall see the Lord. Rom. 8. 30. Whom he predestinated them he also called and whom he called them he also justified and whom he justified them he also glorified Heb. 10. 39. We are of them that believe to the saving of the soule Acts 11. 18. Then hath God also to the Gentiles granted repentance unto life Lo here are things purchased by Christ In ordine ad finem holinesse repentance justification faith and obedience and without these there is no entring into life c. And therefore by all means look after the purchase of Christ this is your salvation and Rock to build upon 3. Your conscience will never be satisfied else it will break down your Consciences Your Conscience will never be satisfied without it from heaven if you have not Christ as your purchase your rejoycing must be in Christ Jesus and your hopes in Christ Jesus And you must be found in him not having your own righteousnesse but the righteousness which is of God by faith c. Quest. But here some may demand When should we improve the meritorious When should we improve this purchase purchase of Christ Sol. I answer you should improve the meritorious purchase of Christ 1. All the dayes of your life when at any time you find a need of any good that All the dayes of our life concerns your souls and desire to enjoy the same now remember what Christ hath purchased and bought for you and now go in his Name to God the Father for it Joh. 14. 14. If you ask any thing in my Name he will do it Chap. 16. 23. Verily verily I say unto you whatsoever ye shall ask the Father in my Name he will give it you Object O the matters are so high and so great I shall never attaine them Sol. Do you finde them within Christs purchase If so then they are within your faith and you may take them into your Prayer and you shall certainly speed 2. At the time of death when all your hopes to all eternity depend on At the time of death Christ and when the great business and estate of immortality and life comes to the issue and when all for ever is reduced to the merit and power of Christs death and purchase when if Christ failes all failes and if his merit holds heaven is sure and you souls are sure This is the great time the last time to improve the meritorious purchase of Christ Now lay hold on him and fast hold
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
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
know any solid objection to the contrary for though many believers yet complain and yet doubt and yet seek for this assurance Yet some of these may have had assurance and pursue only an higher degree or if they never yet had yet they shall at length finde it and their longing and seeking after it are the means to attain to it Case 4. Whether the assurance or certain knowledge that Christ is ours Whether assurance be of any spiritual advantage to him that hath it and dyed for our sins and made our peace and purchased our salvation be a matter of any special advantage unto him that hath it Sol. I am willing to speak something to this case because it may serve much to excite the hearts of believing persons to strive after this assurance when they shall hear the singular advantages and benefits thereby There are nine admirable advantages and benefits by it First This assurance silenceth all the trouble of the soul all the doubts and Nine advantages by it It silenceth all trouble fears and terrors and sad suspitions and apprehensions in the soul you are presently off the Sea and off the Rack when this assurance comes in the very nature of it and in the inseparable effects of it it is a present cure and discharge unto all the anxiety and perplexity of the soul Fears and doubts and troubles of minde may consist with faith but they cannot consist with assurance if I be once assured that Christ is mine that he dyed for me that my sins are pardoned in his blood my heart is presently at ease my conscience ceaseth to accuse God appears not as a Judge but as a Father all enmity is slain what is there to fear or to trouble me Who shall lay any thing to the charge of Gods Elect it is God that justifieth Who is he that condemneth it is Christ that dyed Rom. 8. 33 34. Secondly This assurance as it silenceth all troubles so it supplies the heart It supplies the heart with all comforts with all comforts David speaking of the light of Gods countenance saith that it put exceeding gladnesse into his heart Psal 4. 7. and made him to lie down in peace ver 8. Such comfortable operations come from this assurance of our interest in Christ and in the benefits of his death it makes us to rejoyce with joy unspeakable and glorious and it produceth a peace that passeth all understanding And the reason of these comfortable effects is this because the certain knowledge of a mans happinesse and of his propriety in it necessarily fills the soul with joy and peace Simile When the Israelites were drawing towards the red Sea they look't back upon their enemies and were sore afraid but when they were past the red Sea and look't back and saw all their enemies drowned they bowed and blessed and rejoyced their sighs were turned into joys and their fears into peace and they rejoyced exceedingly Before assurance we look on our sins and fear after assurance when we see and know them to be drowned in the blood of Christ now we rejoyce God is reconciled sin is pardoned my soul shall be saved Doth not this will not this cause us to rejoyce We joy in God through our Lord Jesus Christ by whom we have received the atonement Rom. 5. 11. Thirdly This assurance doth quicken all our graces it is their spring-time It quickens all our graces they act highly upon it as Solomons garden of spices did when the South wind blew upon it Cant. 4. 16. There is not one grace in the soul but is revived and enlarged by it Godly sorrow now fills the Pools with water see Zach. 12. 10. They shall mourn as a man mourneth for his only son c. love is enflamed by it To whom much is forgiven the same will love much Luke 7. 47. All the motions of love are in assurance here is love and mercy and kindnesse and goodnesse and bounty to me and all known by me And faith riseth by it in stronger confidence and dependance upon God whom I now know to love me to be mine to be reconciled unto me c. Fourthly This assurance sets on all our duties and services with such life It sets on all our duties with life with such affections with such alacrity oh how full is the soul with praising of God admiring him in Christ blessing him and his Christ Blesse blesse bless the Lord O my soul who forgiveth all thy iniquities Psal 103. 1 2 3. O how quick is the heart become in prayer it makes haste it takes delight to draw near to God it is enlarged in confidences and desires Fifthly This assurance is a strong preservative against sin and all temptations It is a strong preservative against sin and temptation thereto How can I do this great wickednesse and sin against God O I have seen the face of God the love of Christ the sweetnesse of mercy Should such a man as I flee said Nehemiah So should such a man as I sin saith the assured Believer Should I so requite the Lord Should I make such a return unto my loving Christ c Sixthly This assurance sweetens all our other blessings it is the Sugar in the It sweetens all other blessings Wine This land is mine this house is mine and this husband and this wife and these riches this plenty c. yea and Christ is mine and God is mine and peace with God is mine and forgivenesse of sins and salvation and I know that they are mine Although a man enjoys all these outward blessings yet if his conscience tells him Thou hast no part in Christ nor portion in his death all thy sins are unpardoned and Gods justice is unsatisfied c. O what a sinking is this unto him under all his abundance or if a man be still doubtful whether he hath a part in Christ this imbitters all his possessions I know not what will become of me at the last Seventhly This assurance sweetens all losses and crosses Job 9. 2. O that It sweetens all losses and crosses I were as in months past as in the days when God preserved me Ver. 3. when his candle shined upon my head and when by his light I walked through darknesse here the light of Gods favour made him walk even in darknesse Rom. 8. 55. Who shall separate us from the love of Christ Shall tribulation or distress or persecution or famine or nakednesse or peril or sword Ver. 37. Nay in all these things we are more than Conquerors through him that loved us Rom. 5. 3. And not only so but we glory in tribulations c. 2 Cor. 4. 17. Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 5. 1. For we know that if the earthly house of this Tabernacle were dissolved we have a building with God not made with hands eternal in
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
Here take notice of five particulars 1. God will shew unto his people the riches of his mercy and the exceeding riches of his grace even those hidden and unsearchable Treasures of his loving kindness God will shew his people the riches of his mercy such as infinitely excâ—ed all the mercies and all the kindness of men not only for acting but also for thinking and comprehending Ephes 2. 7. That in the ages to come he might shew the exceeding riches of his grace in kindnesse towarâ—s us through Jesus Christ Chap. 3. 30. To him that is able to do exceeding abundantly above all that we are able to ask or think c. Now although the pardon of sin doth assure us that God hath mercy and grace yet it must be the pardon of all our sins which doth demonstrate the exceeding riches of his grace To pardon a few sins and to damn us for the rest this is not exceeding riches of grace nor exceeding abundance of mercy nor exceeding great kindness 2. The Reasons within God himself yea and the Reason without God are both of The reasons within God and without him are of an universal obligation them of an universal and total obligation from God to pardon all the sins of his people as well as any one of their sins The Reason within God himself which moves him to forgive the sins of his people is his own love and grace they are a ground of perfect mercy and forgiveness Now the same love and grace which moveth him to pardon one doth likewise move him to pardon all the sins of his people Again the Reason of forgiveness without God which is the meritorious sufferings of Christ on which God also looks for he forgives us for Christs sake Ephes 4. 32. this is an universal motive for Christ did not suffer for some of the sins of the Elect and not for other of their sins he did not dye for some of the gâ—eater sins only or for some of the lesser sins only but for all and every one of their sins and accordingly made such a satisfaction as reached to the discharge of all 3. This must necessarily be granted that when God forgives the sins of his Whose sins God forgives he becomes their friend people he doth then shew so much of his grace that he now becomes their friend and so much of his love towards them that he ceaseth to be their enemy O but if all their sins were not forgiven but if some were and some were not then this inequality of his grace and partiality of his love would at the same time set him out as our friend and also as our enemy and would also at the same time set us forth as a people of love and a people of hatred so far as we are forgiven there you see the love of a Father and so far as we are not forgiven we may also see the wrath of a Judge 4. He qualifies his people for an universal remission of their sins in bestowing on them such gracious qualities upon the presence and actings whereof he hath He qualifies his people for an universal remission by promise assured them of that universal Remission For he hath given such a Repentance by which their hearts are turned from the love unto the hatred of all sin and from the service of all sin to a contrary course of new obedience And upon this doth God expresly settle a forgiveness of all sin Ezek. 18. 21 22. He hath likewise given such a Faith unto his people which joynes and unites them to Christ and consequently gives them a full claim unto Justification Rom. 5. 1. Being justified by Faith Now Justification is opposed to condemnation Rom. 8. 33 34. and therefore it carries with it the forgivenesse of all sins 5. There is such a Relation and such a love between God and his people as The relation and love betwixt God and his people proves it must necessarily take in the forgivenesse of their sins The relation is very near and full of love and delight in his people and they are very dear unto his heart his soul delighteth in them and all the tokens of his loving kindness are sent unto them and bestowed on them his presence is with them and he takes up his habitation in their hearts he dwells in them they are his Temples where they meet with him and he with them Now none of these would be if yet any of their sins stood before his eyes as unpardoned For unpardoned sins make a separation and distance and so are contrary to the nearness of union and likewise do hold up a difference and an enmity and so the contrary to all gracious communion Thirdly A third Argument which may demonstrate that the forgiveness of sins is univesal it is of all sins to the people of God is this viz. The consideration From the gracious effects of forgivenesse of sins of forgivenesse of sinnes as a sure ground of many precious effects redowning thereby unto the people of God The Scripture delivers five of them unto us 1. One is Peace with God Rom. 5. 1. Being justified by Faith we have peace with God 2. Another is Peace in Conscience which if I mistake not the Apostle calls the peace of God which passeth all understanding Phil. 4. 7. and Psal 85. 8. He will speak peace unto his people c. 3. A third is Joy and rejoycing We joy in God through our Lord Jesus Christ having now received the attonement Rom. 5. 11. 4. A fourth is the hope of glory The Apostle delivers this as the proper effect of our justification Rom. 5. 1 2. 5. A fifth is a boldnesse of accesse unto the throne of grace that we may finde grace and mercy to help in time of need Heb. 4. 16. Which of these fruits could any of the people of God enjoy were not all their sins forgiven Did any of their sins yet stand upon Record did God yet hold them guilty 1. Ye could not say that ye have peace with God for God is not at peace with you nor are ye at peace with him whiles enmity continues between you and so it doth whiles any sinne remaines unpardoned Note 2. Nor can you have any peace in Conscience In three cases Conscience cannot be quieted 1. When it sees no forgiveness at all 2ly When it fears it is such a forgiveness as God will quickly recall and reverse And 3ly When it sees only a part of the debt forgiven but much or some of it still standing upon the accompâ— O but saith Conscience your condition is sad and unsafe any one of these sins yet unforgiven will lose your soul will bring you to hell 3. And what joy can you have from a partial forgiveness only suppose the Malefactor be pardoned as to his theft if yet he shall be tried and condemned and executed for murther what joy can he have Simile so if God should pardon some
circumstances and the heart is really sensible of the injuries against God in them O how much oft-times hath he been provoked and dishonoured Psal 40. 12. Innumerable evils have compassed me about mine iniquities have taken hold of me so that I am not able to look up they are more than the hairs of my head therefore my heart faileth me Mark he is not able to look up and his heart faileth him O thinks he here is such a number of sins indeed will the Lord ever pardon all these I fear he will not I can hardly believe that he will There are three things which make it so difficult to believe that God will forgive all our sins 1. The weakness of faith which cannot presently apprehend and reach the heighth and depth and breadth and lenght of the love and mercy of God Simile a weak faith is like a weak eye which cannot behold the Sun in its glory so weak faith cannot so well behold God in the glorious manifestations of his exceedingly abundant grace but dazzles and doubts Is there such a treasury of mercies for a sinner is there enough in Christ for all these sins 2. The tenderness of conscience which being very sensible of a multitude of sins and feeling Gods displeasure and anger raiseth strong fears and exceptions against universal forgiveness of all our sins Shall I find mercy who do feel wrath Can I be perswaded that God will speak forgiveness to all my sins who do find him speaking such bitter things for some of my sins will he ever discharge me of all my sins who doth charge my sins with that strong displeasure upon my soul 3. The strong and manifold and subtile temptations and suggestions of Satan who knows how to heighten our sins and to diminish the mercies of God when he would bring us to despair as he doth know also how to diminish our sins and enlarge mercy when he would draw us to presumption O saith Satan here are such sins and here are so many of them that here is no hope at all for mercy the wrath of God you know is revealed from heaven against all ungodliness and all unrighteousness of men Rom. 1. 18. For some of these sins hath God long since destroyed and damned multitudes of men What then will he do to you for all these sins here is sin upon sin and nothing but sin without any interruption and without any cessation for twenty thirty forty fifty years together are committed against many threatnings warnings examples punishments yea and against many calls of mercy and offers of grace which had they been accepted in time there might have been some hope but you went on and multiplied your transgressions against all these therefore for such a multitude of sins no mercy will be found 'T is true that God hath promised to pardon all the sins of his people but you are none of that number had you been so would you or durst you thus to have multiplied and increased your transgressions against such a God you would have repented long ago and besides all this think you that you should not have had news of forgiveness after so many tears and prayers and hearknings and waitings if God would have forgave those sins Fourthly Though it be very difficult to believe that God will forgive all our Yet it is very necessary to believe this promise sins yet it is very necessary to believe this promise of God and that upon a threefold account 1. The honour of God which is as much concerned in this Branch of the Covenant as in any other he doth lay forth in it as I hinted before the riches of his grace and the glory of his great goodness and his heart of mercies to the very full and besides this he seals this part of his Covenant with the same infallibility of truth and ratifies it with the same blood of Christ which though it respects the stablishing of the whole Covenant yet it is more frequently expressed to confirme the Branch of the forgiveness of sins as you may see in Mat. 26. 28. Ephes 1. 7. 1 John 1 7. Rev. 1. 5. c. that our faith might be the more strengthened and so give unto God the more glory in and for such a gracious truth And let me tell you one thing that what ground you have to believe that God will forgive you any one of your sins the very same you have to believe that he will forgive you all your sins and upon the same reason that you believe not the promise as to the forgiveness of all your sins upon the same reason you must deny belief of the promise as to the forgiveness of any one sin and so God lose all the glory of his rich mercies by your unbelief 2. The peace of your own consciences for suppose you did believe that God would forgive some of your sins but some others of your sins he would not forgive could this partial forgiveness settle and quiet your consciences would they not hold you under as much fear and bondage as if not one of your sins were forgiven surely it would because there is still in any unforgiven sins so much guilt and merit as will serve effectually to the everlasting destruction of your souls and bodies 3. The renewing of you again to repentance and bringing of you back again unto God for suppose you confine your faith to believe that God will pardon the sins which you have committed in time past and beyond this your faith will not stir tell me then I beseech you what will you do for the sins you have committed since conversion will you have them pardoned or will you not have them pardoned will you go on in them or will you forsake them will you still go away or will you return to your first husband surely you would have them pardoned surely you would renew repentance and return to the Lord your God but how can this be if you cannot or will not believe that God will forgive those sins as well as the former If you be perswaded that forgiving mercy is at an end and God hath no more mercy to forgive any more sins I dare assure you that where the hope of mercy ceaseth there the practice of repentance will cease But on the contrary when you can by faith see God willing and ready to pardon you and accept of you this will melt and this will move your hearts to repent and to return unto the Lord c. God hath yet thoughts of mercy towards me I will arise and go to my Father and say Father I have sinned against thee c. Secondly And this leads me unto the next Branch of the Exhortation which Make use of this truth is that we must not only believe that God will forgive us all our sins but we must make use of this truth in all our occasions What one day of our life have we not occasion to make use
repentance David after the pardon of his great sins then saith he Psal 51. 13. will I teach Transgressors thy ways and sinners shall be converted unto thee 3. A forgiving compassion bearing much and forgiving much as God for Christ sake hath forgiven them Sixthly True peace and joy which flow only from forgiving mercy Luke True peace and joy 7. 48. Thy sins are forgiven Ver. 50. Thy faith hath saved thee go in peace Rom. 5. 11. We also joy in God through our Lord Jesus Christ by whom we have now received the atonement There is a two-fold peace in a sinner 1. One ariseth from stupidity and depends upon an ignorant and seared conscience as a sick man is quiet while he sleeps 2. Another ariseth from faith which seals to the goodness and truth of the promise and causeth the soul to rest in that good and faithful Word that God for Christs sake will indeed forgive their great sins a peace that follows faith is a right peace and a right testimony that sin is forgiven 1 John 3. 21. If our hearts condemn us not then have we confidence towards God So there is a two-fold joy 1. Of presumption which is ungrounded and rash irrational and irreligious a joy that a mans sins are pardoned and yet no Word of God hath said it only his own heart saith it and with that joy there is at the same time conjoined sinful sensual joy in some lust or other 2. Of the Holy Ghost a joy which comes frâ—â— the Holy Ghost and depends likewise upon faith in Christ By whom we do receive the atonement this joy doth exceedingly enlarge the heart to God and fills it with special complacencies and delights in God and sweet communions with him c. such a peace in conscience and such a joy in God are the very fruits of his grace and love and mercy SECT IV. Vse 3 THE next Use shall be of Caution that we take heed lest we abuse and pervert this gracious promise of God touching the forgiveness of great sins Caution Abuse not this gracious mercy either by continuing under the guilt of former transgressions or by adding new guilt in the commission of more great iniquities O say some wild Atheists God is such a merciful God that he will forgive any sin yea the greatest sins adulteries and idolatries and drunkenness and blasphemers and therefore we will continue in these sins we will not be curbed and restrained but will take our delights and give over our selves unto lasciviousness to work all uncleanness with greediness Ephes 4. 19. To prevent such presumptions and desperate inferences in all that hear of Gods Six antidotes against presumption great mercifulness to pardon great transgressions give me favour to lay down fix Conclusions or Antidotes First Such presumptuous inferences are expresly contrary to the goodness and Such inferences are contrary to Gods goodness intention of Gods great mercy Psal 130. 4. There is forgiveness with thee that thou mayst be feared He doth not say There is forgiveness with thee that we may therefore boldly go on in sin but that we may fear to sin any more Rom. 2. 4. Despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance Rom. 6. 1. Shall we continue in sin that grace may abound God forbid q. d. Thou dost utterly mâ—stake and pervert the aime and intention of Gods mercy in sparing of thee and forbearance to punish and destroy thee alas it is not that thou shouldest therefore continue in sin but that thou shouldest repent of sin Beloved there is no Attribute of God which can be an encouragement to sin but every one of them is a strong reason to tuâ—n us from sin he is holy and of purer eyes than to behold sin therefore we should not sin he is just and righteous to recompâ—â—ce the sinner according to his ways therefore we should not sin he is mighty in Power and of great Might able to make good and to execute all the judgement which he hath threatned sinners with therefore we should not sin he in much patience bears with us and forbears to deal with us according to our sins therefore we should not sin and he is merciful and gracious ready to forgive therefore we should not sin not therefore we will continue in our sins not therefore we will multiply and adde sin to sin Secondly As God is merciful in pardoning great sinners so God is just in condemning God is just as well as merciful great sins and as he hath and will glorifie his mercy in forgiving and saving some great sinners so he hath and will glorifie his justice in judging and damning some other great sinners therefore do not presume to go on in great sins because God hath promised to forgive great sins Exod. 34. 6. The Lord the Lord God merciful and gracious Ver. 7. Keeping mercy for thousands forgiving iniquity transgression and sin Here you see his mercy declared that he will forgive the great sins of some persons but then read on and you shall finde his justice that he will punish the great sins of others And that will by no means clear the guilty visiting the iniquity of the fathers upon the childrens children unto the third and to the fourth generation You read that some of the Corinthians were justified and pardoned who had been guilty of adultery and Sodomy 1 Cor. 6. 9. And so you read of others that were damned for those sins Jude ver 7. Even as Sodom and Gomorrah and the Cities about them in like manner giving themselves over unto fornication and going after strange flesh are see forth for an example suffering the vengeance of eternal fire Thirdly There was never any great sinner whom God pardoned nor is there Never was any great sinner pardoned but he repented any great sinner whom God doth promise to pardon but he hath repented and he must repent of his great sins 1. Consider the great sinners whom God hath pardoned as they were great sinners so they were great penitents David was guilty of great sins but he repented of them all he repented of his murder and he repented of his adultery and he repented of his pride in numbring the people Manasses was an exceeding great sinner hardly any the like 2 Chron. 33. from ver 1. to ver 11. but he repented of his great sins he besought the Lord his God and humbled himself greatly before the God of his Fathers Ver. 12. And prayed unto him and he was intreated of him Ver. 13. And he reformed all again for he pulled down and put away all his Idolatry Ver. 15. And he did set up the true worship of God again and commanded Judah to serve the Lord God of Israel Ver. 16 c. 2. Consider the great sinners whom God doth promise to pardon certainly you shall find that promise to pass upon terms of
of some sinners in the like condition of guilt with himself whom yet God did pardon but did ever any sin as I have sinned and did God ever pardon any who have sinned as I have sinned or had their sin all those aggravations though God hath pardoned them as my sin hath can you give me any one clear record or pattern of the same There are two reasons which draw a troubled sinner thus to search and thus to enquire 1. One is because he thinks that what God never did in a way of mercy he will never do 2. Another is because he thinks that the apprehension of great mercy past in a case parallel with his will be a quicker help to his hope and faith that God may likewise forgive his great sins even as he hath forgiven the same to others Nevertheless under favour be it spoken this is not so regular a way Yet this is not so regular nor so sure a ground of hope nor yet so sure a ground for hopes of mercy for 1. If instances and precedent patterns of former mercy were necessarily to be look't at as grounds for hopes in us of the like mercy then the first transgressors they that had been first in the guilt of great transgressions must have despaired of forgiveness for no pattern example or instance of the like was ever found before but mercy was pleased to make them the pattern of mercy for others as Paul speaks of himself in 1 Tim. 1. 16. Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting The Lord himself would have put us upon that way of searching records and instances before we should look up unto thiâ— promise by faith 2. These instances of mercy will not absolutely quiet the troubled conscience but notwithstanding them the fire will still burn and the torments and fear will abide in strength and that upon a double account First Though God shew mercy to a great transgressor in the like kind yet he hath not shewed mercy to every one in that kind so that still the sinner is troubled But will God shew mercy to me Again that a like great transgressor I find hath had a great change wrought in him O but this I cannot find or discern in my self Ergo. So then troubled sinners do usually look after instances and examples of pardon before they do look up to the promises of mercy but this is not so regular nor so sure a way to raise faith as I shall presently shew unto you But secondly Though you cannot finde a powerful instance yet possibly there Though you cannot finde a parallel instance yet instances in the same kind may be found may be found instances of transgressors in the same kind of sinning whom God hath formerly pardoned though you cannot find them yet they may be found in the Scriptures Suppose your great sin hath been 1. Extortion you may read that forgiven in Zacheus 2. Drunkenness you may read that forgiven in Noah 3. Theft you may read that forgiven to the Penitent Thief on the Cross 4. Whoredome you may read it forgiven to Mary Magdalen and adultery it was forgiven to David 5. Incest you read it forgiven to Lot and to the incestuous Corinthian 6. Sodomy you read it forgiven to some of the Corinthians 7. Murder you read it forgiven to David 8. Idolatry you read it forgiven to Solomon and also to some of the Corinthians 9. Blasphemy why all manner of sin and blasphemy shall be forgiven c. Matth 12 31. 10. Apostasie Return thou back-sliding Israel saith the Lord and I will not cause mine anger to fall upon you for I am merciful Jer. 3. 12. 11. Scoffin and mocking of the Gospel and the Ministers thereof yet some of these heve been forgiven Act. 2. 13 38. and 17. 32 34. 12. Denying and forswearing of Christ yea and that after knowledge and faith yet pardoned unto Peter possibly the great sin which lies so heavy upon the Conscience may be soon one of these and then you see a parallel instance as you do desire But 3ly admit you read not of a particular personal example yet if you do May not instances of pardon of sins that exceed yours serve the turn read of any instance of forgiving mercy to any sinner whatsoever whose great transgressions do not only equal but farre exceed that or those of which you are guilty may not that serve you Surely it is not impossible that thy great sins may be forgiven if mercy hath past an Act of grace in forgiving some sinners their great transgressions Object O no! no mans sins were ever greater than mine c. Sol. Well but what if I produce one whose sins have been such that thy heart will be amazed at and dread to think of being guilty of such transcendent iniquities my instance shall be in Manasseh of whom you may thus read 2 Chro 33. 2. He did evil in the sight of the Lord like unto the abominations of the Heathen whom the Lord hath cast out before the children of Israel Ver. 3. For he built again the high places which Hezekiah his Father had broken down and he reared up Altars for Baalim and made Groves and worshipped all the Host of heaven and served them Ver. 3. Also he built Altars in the house of the Lord whereof the Lord said In Jerusalem shall my Name be for ever Ver. 5. And he built Altars for all the Host of heaven in the Courts of the house of the Lord. Ver. 6. And he caused his children to passe through the fire in the valley of the son of Hinnom Also he observed times and used Inchantments and used Witchcraft and dealt with a Familiar spirit and with Wizards he wrought much evil in the sight of the Lord to provoke him to anger Ver. 7. And he set a carved image the idol which he had made in the house of God Ver. 9. So Manasseh made Judah and the inhabitants of Jerusalem to erre and to do worse than the Heathen whom the Lord had destroyed before the children of Israel Ver. 10. And the Lord spake unto Manasseh and to his people but they would not hearken Are not these sinnes greater than thy sinnes Such high Idolatries sacrificing of Children to the Divels Yet this greatest of sinners that you read of in the old Testament upon his deep repentance found mercy as Paul who called himself the chiefest of sinners in the New Testament did likewise obtain mercy c. Fourthly Under the sense of incomparably great sinnings the business is not Under the sense of great sinnings the businesse is not to debate but to repent to debate but to repent Not what great sins you or others have committed and whose great sins God hath pardoned but to obtain an heart from God to repent of those sins for though
the Mosaical Law of divers Ceremonial sprinklings 1. Of the blood of the Paschal Lamb Exod. 12. 7. 2. Of the blood of the Bullock Levit. 16. 14. 3. Of the blood of the red Heifer Numb 19. 4. And of the clean water with hysop ver 5. 4. Of the blood of the burnt-offering and peace-offering with which the people were sprinkled Exod. 24. 8. And Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you All this the Apostle summes up in Heb. 9. 19. Moses took the blood of Calves and of Goats with water and scarlet wooll and hysop and sprinkled both the book and people By all these is meant the taking away of sin by the shedding of the blood of Christ and the applying of the blood of Christ to the people of God that is meant by sprinkling Hence you read Isa 52. 15. He shall sprinkle many Nations Heb. 12 24. The blood of Christ is called the blood of sprinkling 1 Pet. 1. 2. We are elected and saved through the Sanctification of the Spirit and sprinkling of the blood of Jesus Christ Now from all this there are two Propositions observable 1. That the blood of Christ is the Cause and it is the only Cause for which the people of God have their many and great sins pardoned that is the clean water which makes us clean 2. That the Lord will and doth make a particular Application even to the Consciences of his people touching the forgiveness of their sins by the blood of Christ He will sprinkle that clean water upon them CHAP. V. Christs blood the merit of pardon THat the blood of Christ is the Cause and it is the only meritorious cause for This blood of Christ is the cause and the only meritorious cause of forgiveness which the people of God have their many and great sins pardoned That is the clean water or according to the Original the clean waters which makes them clean SECT I. OF this Assertion there are two Branches It is the cause of forgiveness First That the blood of Christ is the Cause for which the people of God have all their sins pardoned This truth the Scripture clearly holds forth Matth. 26. 28. This is my blood of the New Testament which is shed for many 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 Mark Christ is our Propitiation and he is our Propitiation by blood It is the blood that maketh an Atonement for your souls Levit. 〈◊〉 11. And without shedding of blood is no remission Heb. 9. 22. And therefore the High Priest who was a Type of Christ when he was to make an Atonement he alwayes came with the blood of the Sacrifice Ephes 1. 7. In whom we have redemption through his blood the forgiveness of sins Rev. 1. 5. Who washed us from our sins in his own blood 1 Joh. 1. 7. The blood of Jesus Christ his Son cleanseth us from all sin Besides these Scriptures you shall find other places putting the forgiveness of sins expresly upon Christs account as the Cause Ephes 4. 32. Forgiving one another even as God fir Christs sake hath forgiven you 1 Joh. 2. 12. I write unto you little Children because yovr sins are forgiven you for his Name sake Rom. 5. 11. We joy in God through our Lord Jesus Christ by whom we have received the Atonement Beloved The people of God have a three-fold anchor to trust upon for the pardon of their sins 1. One is the free grace of God Rom. 3. 24. Being justified freely by his grace 2. A second is the blood of Christ Rom. 5. 9. Being now justified by his blood 3. The third is the Covenant of God Jer. 33. 8. I will pardon all their iniquities whereby they have sinned and whereby they have transgressed against me Before I quit this first Branch of the Assertion I would directly answer three Questions 1. How the blood of Christ can be such a Cause as amounts so high as the forgiveness of sins though very many and very great 2. What necessity there was for the effusion of his blood in a Causal order to the forgiveness of our sins 3. How it may be demonstrated that it doth reach so far c. Quest 1. How the blood of Christ can be such a cause as to amount How there can be such an efficacy in the blood of Christ Ansâ—eâ—ed and reach so high for the forgiveness of all our sins though very many and very great Sol. To this it may be answered that it doth arise from 1. The dignity of the person of Christ who was God-man 2. The Concurrence of both the natures of Christ in all his Mediatory actions and passions so that they were Theandrical sufferings both Humane and Divine and therefore his blood is called the blood of God Acts 20. 28. God purchased the Church with his own blood and the Lord of glory is said to be crucified they crucified the Lord of glory 1 Cor. 2. 8. And from these two Considerations there is light enough to convince us of the wonderful power and vertue in the blood of Christ to reach the forgiveness of all our sins because he was an infinite person and for him to suffer and dye was more than if all the sons of men had done so And because the vertue of his Deity did so extend unto and attend his Death or Sacrifice that thereupon it came to be of more than sufficient worth to satisfie Gods justice and to expiate our sins for although there was in our sins an abounding measure of guilt yet there was in the blood of Christ it being the obedience of one who was God a superabounding worth to weigh down and remove all the malignity and demerit in the sin of man there being no more proportion 'twixt the demerit of our sinnings and the demerit of his sufferings than there is 'twixt our persons and his person What necessity was there of it Quest 2. But secondly It is demanded What necessity there was for the effusion of his blood in order to the forgiveness of our sins Answered Sol. It was necessary that the blood of Christ should be shed to wash us from our sins because First Divine justice must be satisfied before sins can be forgiven till that Divine justice must be satisfied be done mercy it self if I may so speak is not at liberty therefore the Apostle tells us that God did set forth Christ to be a propitiation through faith in his blood Rom. 3. 25. To declare his righteousness that he might be just and the justifier of him that believeth in Jesus Ver. 26. The meaning is that the blood of Christ reconciled both these Attributes of God justice calls for satisfaction there it is saith Christ my
Then shall the Priests command to take for him that is to be cleansed two birds alive and clean and Cedar wood and Scarlet and Hysop Ver. 5. And the Priest shall command that one of the birds be killed in an earthen vessel over running water Ver. 6. As for the living bird he shall take it and the Cedar wood and the scarlet and the hysop and shall dip them and the living bird in the blood of the living bird that was killed over the running water Ver. 7. And he shall sprinkle upon him that is to be cleansed from the leprosie seven times and shall pronounce him clean c. Now that the Lord doth on this wise sprinkle the blood of Christ on his people for the forgiveness of their sins namely in a way of assurance that their sins are forgiven may thus appear by Scripture Rev. 2. 17. To him that overcometh will I give to eat of the hidden Manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it The white stone was given in token of absolution and the black stone in token of condemnation by the Athenians Psal 103. 2. Blesse the Lord O my soul Ver. 3. who forgiveth all thine iniquities Matth. 9. 2. Son be of good chear thy sins be forgiven thee Luke 7. 48. He said unto her thy sins are forgiven Ephes 4. 32. Even as God for Christs sake hath forgiven you Col. 2. 13. Having forgiven you all trespasses 1 Joh. 2. 12. Your sins are forgiven for his Names sake Isa 60. 16. Thou shalt know that I the Lord am thy Saviour and thy Redeemer Ch. 40. 2. Speak ye comfortably unto Jerusalem and cry unto her that her iniquity is pardoned 1 Joh. 3. 14. We know that we have passed from death to life c. But unless they did know that their sins in particular were pardoned they could not have said we know that we are passed from death to life Thirdly This ascertaining Application is made by the Spirit of God and by How this appâ—ication is made Faith and by the testimony of Conscience First By the Spirit of God which is given to the people of God that they might know the things that are given to them of God 1 Cor. 2 12. The Spirit By the Spirit of God is given not only for implantation of grace but aâ—so for demonstration to manifest by his light those graces which he hath wrought in us Not only for union with Christ but also for manifestation of that union unto us not only to bring us into Covenant with God but also to open and reveal unto us the love and mercy of God unto us in his Covenant Rom. 8. 16. The Spirit it self beareth witness with our spirits that we are the children of God ver 17. and if children then heirs heirs of God and joynt heirs with Christ If the Spâ—rit testifie unto us that we are the children of God and heirs of God then certainly he witnesses with this that we are justified and pardoned persons â—phes 1. 13. In whom after that ye believed ye were sealed with that holy Spirit of promise ver 14. which is the earnest of our inheritance What is that sealing by that holy Spirit of promise but the evidencing confirming assuring of us concerning the things which God hath promised unto us and amongst the rest of the pardon of our sins in order to salvation Secondly By Faith There is an ability in Faith not only to give a general evidence and assent that whatsoever God hath promised is true but also By faith to raise a particular evidence concerning our very interest in the things promised by God unto us 1 Joh. 4. 16. We have known and believed the love that God hath to us Cant. 15. 6. He is altogether lovely There is a direct act of Faith This is my beloved and this my friend here is the reflexive act of faith 1 Joh. 5. 20. He hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ Beloved whatsoever good the Lord doth promise unto his people he will give them Faith to believe it for that is one great end of his promising that we might inherit the good promised by believing but God hath promised the pardon of sins in particular to every particular believer Act. 10. 48. Whosoever believes on him shall receive the remission of sins Ergo. Thirdly Besides this there is given unto every one of the people of God an By a renewed Conscience illightned and renewed conscience which knows the present frame of heart and can give in a clear testimony concerning it whether it doth indeed Repent and indeed believe finding it such as the word requires from whence it can make a concluding evidence that our sinnes are certainly pardoned for thus conscience reasoneth Whosoever doth truely repent and believe God himself in his Word saith that his sins are forgiven But saith the enlightned and renewed conscience which knows what is in man thou dost truly repent and believe for I find such lively acts and effects of them both which the Word of God gives concerning them in truth Ergo Be of good comfort and rejoyce thy sinnes are forgiven thee Thus you see what the sprinkling is in the Text namely the imputation of the blood of Christ for forgiveness to every particular believer with an assurance of the forgiveness of his sins for Christs sake SECT II. Quest 2. NOw I proceed unto the second Question Why the Lord is Reasons of it pleased to make such an application and such an assurance unto his people No benefit by the blood of Christ without application Sol. 1. One reason is because though there be forgiveness for the blood of Christ yet this is of no benefit unto any but unto whom it is applyed and appropriated and imputed Simile Suppose that a great debt be discharged this avails not me unless my great debt be discharged Suppose that a release from the prison or from death be granted what is this to me if the release be not imputed unto me in particular So though God forgives sins only for the blood of Christ unless he applies this to me I am not the better for it O but God did peremptorily intend the particular good of every believer in the death of Christ Christ dyed for them and gave himself for them and therefore he applies the blood of Christ to them his intention was for them in particular they shall fare the better for Christ Ergo. Secondly Their great comfort lies in this apprehension and assurance of the forgiveness The comfort oâ— it lies in assurance of their sins in the blood of Christ There are two Requisites for the Christians comfort concerning Christ and forgiveness 1. One is Propriety that Christ is his Christ and dyed for his sins Who
in which there may be found some joyes at the hearing of the Word as in Herod and in the third sort of ground and delight in approaching unto God Isa 58. 2. Sixthly The conversation in reforming of some sins which the Apostle calls an Escaping the pollutions of the world 2 Pet. 2. 20. and in conscience to some duties as Herod heard John Baptist and did many things Mar. 6. 20. Object But will some of you say doth not the presence of all these things These alone do not argue a new heart certainly conclude the presence of newnesse of heart or of an heart renewed by grace Sol. All these gifts of them alone do not conclude it the effects which may appear unto you in these four Conclusions First A man may attain to all these and yet be a very notorious wicked man Most of these did Herod attain unto if not unto all of them yet the man A man may have these and remain wicked was very vile and wicked and three things did manifestly declare him to be so 1. He kept Herodias his brothers wife Mar. 6. 17. 2ly He took away the life of John the Baptist Mar. 6. 27. 3ly He set Jesus Christ at naught and rejected him Luke 23. 11. That man who will live in a known notorious sin and who will unjustly murder the messenger of God and mock and reject Jesus Christ as vile is a very wicked man but all this did Herod who knew much and heard much and did much and had some temporary affections Ergo Secondly No Hypocrites heart was ever renewed by grace if it were so he An Hypocrite may attain to these were no Hypocrite but an Hypocrite may attain unto all these Knowledge he may have none doubts of it he may excell in it The Pharisees knew the Law yea and knew Christ Faith of assent he may have this they had who believed for a season and this had Simon Magus Some tast and affections he may have such had they in Isa 58. 2 3. and in Heb. 6. Trouble in Conscience he may have for sin committed this had Judas And outward Reformation he may have so far as to seem righteous in the sight of men c. Thirdly Apostates never had truth of Renewing grace for Renewing grace it Apostates may have all this Renewing grace hath power in the heart above common gifts is a living spring immortal and abiding seed a gift of God without repentance the earnest of our glorious inheritance but Apostates may attain unto all common gifts whatsoever see at leasure Heb. 6. 4 5 6. 4. Renewing grace hath the power in the heart which no common gifts have v. g. 1. It separates the heart from the love of all sin 2. It sets the heart upon the mortification of all sin 3. It brings in the whole heart to God 4. It sets out such a new obedience with Spiritual Ingredients and affections and with such a sole entire respect to Gods glory that no common gift doth or can IV. The strange and powerful effects of an awakened and troubled Conscience An awakened and troubled conscience This is the nearest to renewing I hardly know any such nearness to the work of renewing grace as that arises from Conscience awakened and troubled for a person in this condition First Hath a clear sight and an exquisite sense of his sinne not only present but long since committed they seeme to be set in order before his eyes Secondly His very soule is troubled and distressed so that he would give all the world that he had never sinned so and so Thirdly he cannot hold but he must confesse his sins before God and sometimes before men with surpassing lamentations and tears and severe accusings and condemnings of himself Fourthly He puts away all visible sinne and resolves and protests against it yea and bindes his soule with solemn vows never to return to folly more Fifthly He cries out for Christ and how he may get Christ to make his peace Sixthly There is no visible duty but he doth set upon and in such a manner as he never did before prayes most earnestly for mercy hears attentively for any hope of mercy and perhaps associates himself with the people of God and begs their counsel their prayers their pity and their comfort Seventhly He will not in this anguish of conscience come near the occasions of sinne but doth withstand temptations from wicked company and cries out against them as the seducers of his soul Eighthly He sets up a kind of Reformation in his Family which before had perhaps no face of Religion in it but now all notorious profaneness is banished and the neglect of Gods worship is redressed and Prayer is set up in the Family morning and evening and the reading of the Scriptures c. Object Surely will some men say this mans heart is changed and all this could never be unlesse the heart were renewed by grace and some of us never went so far as this can you shew any difference 'twixt those effects of an awakened and troubling conscience and those flowing from renewing grace Sol. These â—ffects I confess are high and with them for the present Differences betwixt these and renewing grace In the Caâ—se many do deceive themselves looking on them as the fruits of renewing grace but there are manifest differences between them First In the Cause or Grounds when they come only from an awakened and troubling Conscience the cause of them is only the sense of Gods dreadful wrath which is such an unsufferable evil that it breakes and tears the senses the sinner will in that condition do any thing and comply with any course How conformable was Pharaoh when the hand of God was heavy upon him and unto what confession and restitution and repentance was Judas wrought when the wrath of God fell upon his Conscience But now when the heart is renewed by grace the man is sensible of his sinning and mourns for his sins and puts away his sins and sets up a course of new obedience not from the meere sense of wrath but from another Cause even from a love to God and an apprehension of Gods love to him which raiseth in him a loathing of all which God loaths and a liking of all that God likes and a desire in all things to walk in all well-pleasing before the Lord. Secondly In the secret Principle which sets the sinner thus awork In the In the Principle troubled sinner it is self-love a poor wretch now plainly sees that he must be damned if he doth not leave and change his sinful course and if he slights Christ and holy duties as formerly he hath done there is in him in this condition an horrible fear of death and of Gods eternal vengeance and he would not fall into the consuining fire no creature likes its own destruction much less an eternal damnation and therefore this troubled sinner will set upon duties and
will make much moan for Christ and all that moves him unto this is his self-love he loves his life and he loves his safety but yet all this while doth not love Christ for Christ nor holy Duties as ways to glorifie God but where renewing grace is in a man the principle which sets him a work for Christ is faith and which draws him out is a love of godliness and a love of the glory of God c. Thirdly In the end or aim which in works done upon the sole account of In the end a troubling conscience is only self-ease and quietness and calmness of conscience as the distemper lies only in trouble so the remedy lies only in ease Oh if the wrath of God were off in the feeling of it but the poor wretch doth not think of removing the wrath of God in the state of it and O if the painful terrors of conscience were off that and this he aims at directly if he thinks of Christ if he prays if he hears if he confers if he reforms all tends to this viz. the removing of sensible evil of penal evil of terrors and troubles and that his conscience may be quiet and hold its peace and speak bitterly no more unto him but where the heart is renewed by grace the conscience should trouble yet it is not that only nor that principally which the person looks at to be removed but it is the cause of that trouble O Lord take away iniquity O Lord heal my soul O Lord subdue my sin O be thou my sanctifying God as well as my pardoning God my sins trouble my soul O let me no more trouble thee by my sins c. Fourthly In the event or issue Let the troubled sinner who appears now with such a great change let him I say be taken off the Rack let him get respite In the event let him get deliverance from his fears and from his terrors and from his distresses There are four things which will appear in him 1. He will quickly abate and grow remiss in all these duties will not be so serious so earnest so constant 2. He will give way to contemplative evil and will be venturing upon the occasion of sin again 3. He will return in love to his sinful practices and with the dog will return again to his vomit 2 Pet. 2. 22. 4. His latter end is worse his conscience from being a troubled conscience will now become an hardned conscience and seared 2 Pet. 2. 20. But thus it never is with an heart renewed by grace which turns us from evil to good and from good to better and still increaseth in the soul a greater hatred of sin and fear to sin and the more that renewing grace abounds in the soul the more is tenderness abounding in the conscience Thus have you heard by way of Use 1. A conviction that many persons are still in their old sinful conditions and never bad this new heart given them 2. That there is a possibility to be deceived about the fruiton of this newness of heart and wherein that deceit may be SECT IV. Vse 3. I Shall now proceed to a Use of Discovery wherein I will propound For discovery unto you some Characters by which you may know whether God hath indeed bestowed upon you this new heart and new spirit which he hath promised to give unto all his people in Covenant The Signs and Characters are these ten Ten Characters of a new heart 1. A New Sight and Feeling 2. A New Judgement and Opinion 3. New Cares and Requests 4. New Principles 5. A New Combate and Conflict 6. New Abilities and Powers 7. New Works and Obedience 8. New Delights and Satisfactions 9. New Society 10. New Rules First To whomsoever God doth give a new heart unto him he doth give a A new sight and feeling new sight and feeling of their spiritual condition before the Lord renews the heart by grace there were two qualities predominant in it One was ignorance or blindness an unregenerate man is a dead man Ephes 2. 1. and an ignorant man he understands not he knows not what he is nor what he doth nor what his condition of soul is We were never in bondage said they in Joh. 8. 33. The way of wickedness is as darkness they know not at what they stumble said Solomon Prov. 4. 19. Another was hardness and unsensibleness a wicked man hath a wicked heart but he is not sensible of it and his heart is desperately wicked but he is not sensible of it He is ignorant and proud and impenitent and malicious and serving divers lusts and under the curse and wrath of God but he is not sensible of it His sin abounds in heart and life and rules and bears sway and he is a slave unto them but he is not sensible of this but when the Lord renews the heart by grace there is presently a spiritual life and presently a spiritual sense the man sees that in himself which he never saw before and experimentally feels that in himself which he never felt before Alas saith he What a wretched creature am I and what a sinful heart is here full of wickedness desperately evil here is no good dwelling in me here is that sinfulness abounding in me here is that ignorant vain worldly stubborn sensual rebellious unbelieving hardened heart of which the Lord speaks and which the Lord threatens and the man groans under this burden of his sinful heart and life Psal 38. 4. and exceedingly complains of it Rom. 7. 24. and now loaths himself in his own eyes Ezek. 36. 31. and bewails his condition with trouble of heart Secondly To whomsoever the Lord gives a new heart he doth give unto A new judgement and opinion them a new judgement and opinion before the Lord renews a mans heart he hath a corrupt and false judgement Partly of himself in respect 1. Of his estate that he is alive that he is righteous that he needs no Repentance that he stands in need of nothing 2. Of his own ways that they are the wisest for safety and best for delight and profit Partly of Gods commands and ways that of all other they are most unequal and most burdensome and most undelightful and for the most part needless what needs a man to trouble himself so much for his sins and what needs a man presently to set upon the practice of Repentance and what needs a man to make so sure of Christ and mercy and grace and heaven But when the Lord gives a man a new heart his judgement is rectified and he hath now another opinion than formerly he had his judgement is divers from what it was in respect of himself and his ways As the Apostle spake I was alive without the Law once but when the Commandment came sin revived and I dyed Rom. 7. So before renewing grace came into the heart a man thinks high thoughts of himself and
several relations and any one who is of a soft and tender heart makes conscience of them all The tender Magistrate makes conscience of governing and ruling and believing and protecting and reclaiming and punishing and rewarding and dare not be unjust neglect or unfaithful or oppressing or out-facing or over-bearing and so people of tender hearts dare not to be disobedient unruly reviling despising c. The tender Minister makes conscience of feeding his flock with wholsome food and not to keep back any of the counsel of God concerning them he is instant and diligent in his work he instructs and exhorts and warns and reproves and comforts according to the several conditions of his people and the people will pray will love will honour will encourage will obey them that have the rule over them in the Lord. The tender husband will love and cherish his wife and the tender wife will love and please and reverence her husband The tender Parent will pray for will instruct will teach his children and bring them up in the nurture and admonition of the Lord and the tender child will hearken c. Fourthly A person of a tender heart and soft heart makes conscience of all He makes coâ—scâ—ence of all duties 〈◊〉 the â—imâ—s the duties respecting the times and changes that do befall him He meets with times of adversity and with times of prosperity with times of love and with times of hatred with times of peace and with times of trouble with times of light and with times of darknesse with times of Gods clear presence and with times of Gods desertions And there are several and distinct duties proper unto these variations the which he strives to draw out and act in their time If his time be the time of prosperity he is doing whilst he hath that time and to honour God with his increase and to blesse him and to do for him and if his be the time of adversity he desires patient submission unto the hand of God and special instruction and improvement and refining c. In an high estate he will love his God and in a low estate he will by faith live still upon his God Fifthly A person of a tender heart will make conscience of duties 1. Though never so small and little thou shalt not lay a stumbling block before the blind nor cause the deaf c. thou shalt fear the Lord thy God The smallest 2. Though never so great and difficult and strict to deny himself to enter in at the strait gate to render good for evil blessing for The greatest cursing 3. Though contemned and reproached by profane men and erroneous Most contemned men or disaccepted by those unto whom it is performed 4. Though dangerous and exposing c. as Daniel of praying the three children Most dangerous of worshipping God only the Apostles of preaching Christ 2ly For the manner of performing these duties The manner of performance of duties A tender heart hath a special regard unto that he will serve God acceptably with reverence and godly fear Heb 12. 28. And as David after the due order 1 Chro. 15. 13. The duties which he performes they are by him done 1. Willingly Psal 110 3. Thy people shall be willing in the day of thy power Rom. 7. Willingly 19. The good that I would do And Isa 26. 8. The desire of our soul is to thy Name freewill-offerings 2. Delightfully 1 Joh. 5. 3. His Commandements are not grievous Nay Delightfully Psal 40. 8. I delight to do thy will It was Christs meat and drink to do the will of his Father that sent him Joh. 4. 34. 3. Humbly as Paul Act. 20. 19. Serving the Lord with all humility of Humbly mind and with many tears 4. Believingly resting on the strength of Christ for their performance Phil. 4. 13. I can do all things through Christ that strengtheneth me And he acknowledgeth Believingly all that is done to be done in his strength 1 Cor. 15. 10. I laboured more abundantly than they all yet not I but the grace of God which was with me and expecting all the acceptance of duties for Christs sake Rev. 8. 3. The prayers of the Saints were offered up with incense upon the golden Altar 5. Sincerely with a plain honest obediential heart with all his heart Sincerely with his very soul and spirit in truth without guile and with a direct pure and single respect unto Gods glory These are the desires and these are the endeavours thus to serve and obey the Lord by every truely soft and tender heart and if he misseth or is interrupted in any of these his heart is troubled and grieved and he strives and wrestles with God to cloth him with the strength of his Spirit that he may thus serve his God according to his will Sixthly If our hearts be soft and tender hearts this will appear by the temper of our spirits in the occurrences of temptations There are temptations and suggestions By the temper of our spirits in temptations From Satan 1. From Satan he many times presents unto the minds even of the people of God thoughts of Atheism and blasphemy and other vile and inglorious thoughts O what an affrightment amazement and grievous burden are these unto a person of a soft and tender heart they do even crack and crush his spirits and take away all rest from him and fill his heart with tears and complaints and prayers 2. From the World to withdraw from God and Christ and the truth and From the World holy walking partly by reproaches scoffs threatnings restraints and punishments these a tender heart will bear and suffer and rejoyce in and by them grows more resolute for Christ and to hold fast his truth and to walk with him And partly by profits pleasure friendship fears and honours these a tender heart will trample under foot rather than sin against Christ Like Moses who refused to be called the Son of Pharaohs daughter Hebr. 11. 24. Châ—sing rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season ver 25. Esteeming the reproach of Christ greater riches than the creasures of Egypt ver 26. 3. From our own hearts in several wicked motions to several vile affections From our own hearts And if your heart be tender it will not dally with them in contemplation nor yield unto them in prosecution but will resist them and pray against them and strive to have them mortified and subdued and instead of them would have a daily frame of holy and heavenly thoughts raigning in the mind SECT IV. Vse 2. DOth the Lord promise to give unto all his people a soft and tender Get such a heart heart an heart of flesh Then by all means let every one of uâ— strive to get this heart which God promiseth to give Now for this I will propound 1. Some Motives
heart more and more further and further Simile Artificers who are building of an house they have work enough every day for them to do untill the house be finished So the Christian who is building up for Heaven he hath work still to do untill he comes to heaven he is not perfect nor are his works perfect he is but doing he hath not done his work till he hath done his life 4. Progressive and Progressive obedience is true obedience continued obedience that is the true and right obedience that is the obedience 1. Which comes indeed from love of God A friend saith Solomon loves at all times They who do truly love their God will still obey their God 2 Which comes from the Law written in the heart set up there and delighted It proceeds from love to God in there 3 Which as it agrees wholly with Gods will so it tends altogether to Gods From the Law written in the heart It agrees to Gods will and tends to Gods glory glory God hath more dishonor by the Apostate who turns away from the Commandements then ever he had honor by his temporary walking in the Commandements A faithfull Christian who walks with God all his dayes his whole life brings glory to God 4. Which God delights in he takes pleasure in it the upright are his delight And he loves the faithfull but if any man draw back my Soule shall have no pleasure God delights in it in him Heb. 10. 38. 5. Which God will Reward Rev. 2. 10. Be thou faithfull unto death and I will give thee a crown of life Math. 10. 22. He that continueth unto â—he end shall be God will reward it saved It is a pious expression of Chrysostome Non cepisse but perfecisse virtutis est Nec incipientibus sed perseverantibus Corona tribuitur 6. Which answers to the obedience of Christ Christs obedience was Satisfactory and herein we cannot imitate him and his obedience was exemplary a It answers Christs obedience pattern for our obedience and herein we are to imitate him And there are three things in his obedience to which our obedience should be answerable 1. Willingness and readiness 2. Fulness 3. Steadfastness untill Three things in Christs â—bedience for our imitation he had finished the work which his father gave him to do And thus should we do not only begin but also finish and work to the end 2. Tim. 4. 7. I have finished my course said Paul We should persevere or continue our obedience unto the end still walk on in Gods Statutes because of that exceeding loss which will befall us if we should give over our obedience and turn away from Gods Statutes There are three unspeakable losses which will follow to Apostates who break What Apostates lose off with God in duties of obedience First A Loss of Honor Saith Christ to the Church of Philadelphia Rev. 3. Honor. 11. Hold that fast which thou hast that no man take thy Crown Intimating that the Crown were lost which is the greatest dignity and honor and reputation if she were not steadfast Demas hath forsaken us and embraced this present world what a dishonor was this to Demas The Apostle Peter speaking of Apostates who turned away from the holy Commandements delivered unto them 2 Pet. 2. 21. That it is hapned unto them according to the proverbe the Dog is turned to his vomit again and the Sow that was washed to her wallowing in the mire What a shame is it to be like a dog or a sow c. Secondly A Loss of all the Duties and good works that hitherto they have All their duties and good works done Apostates make shipwrak 1. Of Faith 2. Of Conscience 3. Of all their former obedience All the Prayers which they have made are lost and all their Hearings are lost and all their Religious services and performances Ezek. 18. 24. When the Righteous turneth awâ—y from his Righteousness and committeth iniquity all his righteousness that he hath done shall not be mentioned and in his sins that he hath sinned in them shall he dye Thirdly A Loss of their Souls and Happiness Apostates lose all their hoâ—es Their souls and happiness of Heaven there are dreadfull places for the proof of this Esa 1. 28. They that forsake the Lord shall be consumed 2. Cron. 24. 20. Because ye have forsaken the Lord he hath also forsaken you Heb. 10. 26. If we sin wilfully after that we have received the knowledg of the truth there remaines no more sacrifice for sin Ver. 27. but a certaine fearfull looking for of judgment and fiery indignation which shall devour the adversaries Sixthly We cannot be better imployd then in a constant and continued It s our best impolyment to walk in Gods wayes walking in Gods Statutes It is an impolyment like that in Heaven This is indeed to live and rightly to improve life It is the Honor of life and Comfort and Safety of life First Our Honor saith David Psal 16. 8. I have set the Lord alwaies before It s our honor me And Psal 73. 23. I am continually with thee Fidelity in service is an honor to any man much more in his service unto God Secondly Our Comfort Psal 106. 3. Blessed are they that keep judgment Our comfort and he that doth righteousness at all times Upright and constant obedience brings in a revenue of constant peace in confidence thereof and affords unto us a constant confidence towards God Psal 119. 165. Esa 32. 17. The work of righteousness shall be peace 1 Joh. 3. 21. If our hearts condemne us not then have we confidence towards God Ver. 22. And whatsoever we ask we receive of him q. we keep his Commandements and do those things that are pleasing in his sight Thirdly Our Safety You are never more safe then when you are in Gods Our safety way The path of obedience is the path of Safety Prov. 13. 6. Righteousness keepeth him that is upright in the way but wickedness overthroweth the sinner 16. 17. He that keepeth his way preserveth his soul 19. 16. He that keepeth the Commandements keepeth his own soul But he that despiseth his wayes shall dye Eccle. 8. 5. Whose keepeth the Commandements shall see no evil things But look on the very imployment of life in the whole course of it can it be better imployed or spent then in an obediential walking with God There cannot be a better master then God nor a more choice imployment of our life than in his service Communion with God is our happiness in this life and in the life to come Psal 84. 1. How amiable are thy Tabernacles O Lord of hosts Ver. 2. My soul longeth yea even fainteth for the courts of the Lord. Ver. 3. Blessed are they that dwell in thy house they will be still praysing thee Ver. 10. A day in thy courts is better than a thousand I had rather be
the Church dores and cast away Bibles and renounce all duties regard not Scripture regard not ordinances regard not duties O the Lord work upon thine heart in time for thou regardst not thine owo soul Thirdly All Formal Non-proficients such I mean who keep still to their All non proficients circle and move like a horse in a mill so much as they have taken upon them of Religion so much they will stick unto they will neither abate nor rise neither go backward nor go forward they know enough already Some outward duties they do but if you will press them a jot higher then you are precise you cannot possibly perswade them to proceed on to humble their heart to mortify their lusts to yeild to God in inward sanctity c. Fourthly But above all they offend most who turn Apostates and Revolters All Apostates who like Hymeneus and Alexaender make shipwrack of faith and a good Conscience 1 Tim. 1. 19 20. Or like the Galatians begin in the spirit and end in the flesh Galatians 3. 3. Or like those in Peter who after that they knew the way of righteousness did turn away from the holy Commandements delivered unto them 2 Pet. 2. 21. Beloved there are three sorts of men in the world 1. Some never would endure to look or walk in Gods Statutes but resolve to walk in their own sinful wayes these are prophane Atheists 2. Some will take upon them to walk in Gods Statutes so far as consists with their own wayes and lusts these are hypocrites 3. Some make an enterance and a little progress but do after a while renounce them and fall off to their own lusts Now here give me leave to open three things unto you 1. The principal cause why some men hold not on in walking in Gods Statutes The cause why some Apostatize but break off and turn Apostates 2. Their great sin in so doing 3. The great danger and judgment 1. The principal cause why c. Because of the strictness of Gods Laws First The Spiritual strictness which they do meet with in Gods Statutes which they did not preconsider and which their loose hearts cannot bear Simile It is with many professors as it is with many lazey and idle servants who frame unto themselves a reputation and benefit to be in such and such great mens families but meeting there with diligent and constant paines they presently give up their place and service So many Christians fancy unto themselves an easie obedience to God and think that any kind of serving God will suffice but when they come to finde that God will not be pleased with easie and formal performances but he will be served in Spirit and in truth that we must mortify every sinfull lust and that we must seek and serve him with our whole heart and come up to all the duties of obedience though crossing our profits and delights now they complain and murmur as they in Joh. 6. This is a hard saying and turn away from the Commandements as too heavey a yoak for them to bear rather likeing their old wayes of wickedness and looseness Secondly Secret Hypocrisie of heart this is another cause why men do not Secret Hypocrisie continue and persevere in the way of obedience but do revolt and fall off Job 27. 10. Will the Hypocrite delight himself in the Almighty will â—e alwayes call upon God Some times he will call upon God but alwayes he will not for his delight is not in God There are foure things in every Hypocrite Four things in every Hypocrite 1. His sinful heart was never changed by Grace 2. His Soul was never mortified to all sin 3. His Heart could never comply with all which God requires 4. He never did Obey God out of love to God intending only the Glory of God but still had an eye unto himself seeking his own praise and advantage in the world And every one of these is a sufficient ground of revolting and what principle is there of perseverance in the wayes of God where no grace at all â—s planted in the heart Is it possible that the Commandements of God should be sure of us when sin hath the dominion over us Or can he hold out in obedience whose heart did never like obedience and of necessity his heart must break with God who doth prefer himself before God Thirdly External Difficulties and troubles The Apostle saith that all who External troubles will live godly in Christ Jesus shall suffer persecution 2 Tim. 3. 12. We may say of walking in the way of Gods Statutes what they spake to Paul of the way of Christianity it is every where spoken against Acts 28. 22. There is no travailer in the way to Heaven but shall meet with barking curs with many scoffes reproaches contempts indignities injuries hazzards losses But many men neither can nor will suffer these things they set a higher value upon their own names and ease and liberty and plenty and safety than on their Souls and Gods Commandements When the young man heard of selling all and taking up the crosse and following of Christ he took his leave of Christ and of the way to Heaven Simile Many travailers are taken from their joruney when foule weather appears although they were forward when the sun did shine forth c. Fourthly Sordid unbelief There are three things which some men do not Sordid unbeliefe believe 1. That the way of obedience is a necessary path to life What some men do not believe 2 At least that much obedience and constant or continued obedience is that path some little service for a little time if men have any to spare perhaps is but to spend a whole life in holy walking c. 3. That God is true in his promises of protection and benediction in case of conscientious and constant obedience they do verily think that by this course they shall be losers If they did not some times worke and sell on the Sabbath day why they should lose their custome and if they should deny visits on that day they should displease their friends c. O these unbelieving hearts of ours Not without cause said the Apostle Heb. 3. 12. Take heed lest there be in any of you an evil heart of unbelief in departing from the living God Tell men seriously who is the God of blessings and God of mercies in whose power is it to make great Is it not God who blesseth and the man shall be blessed And who curseth and the man shall be cursed And read you not expresly of his blessings promised to the obedient and his curses to the disobedient And is not God faithful in his promises and true in his threatnings Hadst thou faith God should have better obedience and didst thou give to God more upright and stedfast obedience God would give unto thee more plentiful and abundant blessings If thou couldest say that latter part with
God will have the glory of all our Blessings 347 After what manner God dispenseth his Blessings 349 Inordinate cares are your burdens 97 C. Covenant SLight not Christ any longer 13 Christ is yours as to his Person 54 Comfort from this that the Person of Christ is yours p. 54 Alll is enjoyed by the enjoyment of Christ Equivalently 55 Jesus Christ himself is the greatest and choicest gift that God can give unto you ibid. Christ is yours to all his Offices 56 Christ is yours as a Prophet ibid. Comfort from this that Christ is ours 57 All our sins are laid upon Christ 58 Christ discharged all our debts and bonds ibid. Jesus Christ is a King and your King he makes Subjects by his Word and Spirit 59 Our Union with Christ confers upon us an interest in every good of the Covenant 209 Christ will accomplish and perform all that is good for us 210 I fear I was never united to Christ 211 The Covenant of Grace considered in relation to Christ as Mediator 224 Christ hath a sevenfold relation to the Covenant 224 Of the exceeding love of Christ 230 Of the great obligations that lie upon us to look after Christ 231 In Christ two Natures 232 The two Natures united in the person of Christ were the Principles of all the actions and works of Mediatorship 233 Christ according to both these Natures is Mediator ibid. Arguments to prove Christ laid down his life and raised it again according to both Natures he is our Priest Prophet and King according to both Natures 234 What did concern Christ to do and suffer for us as a Mediator 235 Christ did perform that active obedience to the Law of God which we should but could not perform ibid. Conclusions concerning the passive obedience of Christ Christs sufferings were voluntary and not constrained 236 Christ suffered corporal punishments 237 Christs sufferings in soul were exceedingly high and great ibid. Christ did feel and suffer the torments of hell 238 Christ was indeed made a curse for us 239 There was willingness on all sides for this passive work of Christ 240 Behold your sins what they will bring upon you without a part in Christ 241 Remember the sufferings of Christ in all fears and conflicts 243 The vertue and benefits depending on and flowing from Christ as Mediator 244 Conclusions about the satisfaction of Christ 245 Christ by his death and sufferings did really make satisfaction 246 Christ suffered so much as fully discharged our debt 247 The sufferings of Christ were more then meer sufferings 248 Then rest in the satisfaction of Christ 249 Comfort that Christ shed his blood for our remission it looseth our bonds and dischargeth our debts 252 Get into Jesus Christ 258 Accept of the Redemption by Christ 264 Jesus Christ did step in between God and us to make up the breach 254 Let trembling hearts make into Christ and trust on him to make their peace 260 No peace with God but by Christ ibid. He that lies in bondage and would be redeemed let him by faith look up to Jesus Christ 265 Christ hath purchased for all the Elect everlasting life 266 Strive to believe the sufferings of Christ to be a purchase 267 Why do you not go to Christ and get from him all that 's good 268 Your estate is not full without the purchase of Christ 269 The sufferings of Christ are the confirmation of the Covenant 270 What Christ still doth for his people as Mediator p. 272 Jesus Christ doth act for his people at the right hand of his Father 273 What is the eminent work that Christ doth in heaven for us 274 The benefits of Christ's Intercession 273 Whether Christ died for every man 280 In what respect Christ may be said to die for all 281 Jesus Christ did effectually die for all the Elect ibid. There is such a sufficiency in the death of Christ that if any will come unto Christ he shall partake of redemption by him 283 The Death of Christ was not effectual for all 285 Christ did not intend such a latitude for all by his death 293 Whether any man can know that his particular salvation was intended in the death of Christ 312 How a person may know that Christ did die effectually for him ibid. Some may be in Christ but do not know it 316 One may certainly know that Christ died for him by the description of those for whom Christ intentionally died 317 How I may know my Faith doth interest me in Christ 220 How one may know he is deluded in his confidence of Christ's dying for him 224 What a person should do who as yet cannot certainly affirm that Christ died for him 325 Whether every one who is indeed redeemed by Christ may know sometime or other that Christ died for him 328 What a heavy weight did lie upon Christ 432 How there can be such an efficacy in the blood of Christ 459 How we should look after Christ 462 Who hungers and thirsts for Christ 463 What this sprinkling or application of Christs blood is 4 â—6 No benefit by the blood of Christ without application 468 There is a Covenant with Christ personally and mystically considered 4 The seals of the Covenant are given unto his people ibid. Gods people plead this Covenant 5 God is faithful in his Covenant with us ibid. Why God makes a Covenant betwixt himself and his people ibid. There is an absolute Covenant 6 And an Hypothetical Covenant ibid. Differences of the Covenant of Grace from the Covenant of Works 8 The condition of man with whom God doth covenant 9 The Covenant of works was made without a Mediator ibid. The Covenant of Grace with a Mediator ibid. Whether faith were not required in the Covenant of Works 10 Whether the Covenant of grace requires works 11 Admire the goodness of God in making this Covenant of grace 12 Support for troubled consciences 13 The Covenant described and opened ibid. It is a new Covenant with man 14 This Covenant springeth from the mercy and grace of God ib. The Covenant of grace is a Covenant of promise 15 What it is to be a people in Covenant 17 How we come to be Gods people in Covenant 18 Try our selves whether we be in Covenant with God 20 Characters of a people not in Covenant ibid. The evidences that God is our God in â—ovenant 23 Make out your Covenant-Relation 90 Maintain and justifie your Covenant-relation p. 91 Of the unchangeableness of our Covenant-relation ibid. The graciousnesse of your God in Covenant 92 Walk and live like a people in Covenant with God ibid. How a people in Covenant should walk ib. Of the gifts of the Covenant 335 God gives his people in Covenant spiritual blessings as well as temporal 336 How dreadful is the condition of such as refuse to be in Covenant with God 376 All uncovenanted people are unforgiven people 377 If you will not consent to a Covenant-relation you cannot expect
to perswade you to get a soft and tender heart 2ly I will shew you the way and means to compass and enjoy it 1. The Motives to get a soft and tender heart First The possibility of getting this heart God can give it therefore it is Motives The possibility of it possible to get it God can take away the heart of stone and he can give the heart of flesh Again God hath promised to give it therefore it is possible why should any one think it more impossible for God to give any spiritual good which he hath promised then to give any outward good which he hath promised he having as much power and willingness and faithfulness to perform spiritual promises as he hath to perform temporal promises Nay once more he hath given this soft and tender heart do you not read in Scripture and do you not find in your own experiences many persons of soft and tender hearts and who but God hath made their hearts soft it was God who subdued the pride and stoutness and hardness and rebellion of their hearts and it was God who made their hearts humble and sensible and mournful and teachable and plyable is not God as able as willing as powerful now as ever he was Secondly The necessity of having this heart can you be saved without it what will become of an hardened sinner of the disobedient sinner of the sinner The necessity of it that doth and will walk contrary unto God that will not hearken unto him shall heaven open to to let him into glory who will not open his heart to let in grace can you be brought into this without it if your hearts continue hardened will they not continue unbelieving and if they continue unbelieving will they not continue Christless and if they continue Christless will they not continue hopeless Ephes 2. 12. Without Christ having no hope For Collos 1. 27. It is Christ in you the hope of glory can you find pardon of your sinnes without it Do you find in all the Bible pardon of sins either conferred or promised unto the hardened sinner wrath and destruction are threatned unto unto that sinner but mercy and forgiveness are promised only to the soft and mourning and tenderhearted penitent Thus you see that there is a necessity to get this soft and tender heart if you will be saved if you will have Christ or be Christs and if you will be pardoned Ergo. Thirdly The excellency of this heart As an hard heart is a base heart so The excellency of it the soft and tender heart is an excellent heart Pharach stands upon Record for a hard heart and it is his infamy as long as the world lasts And Josiah stands upon Record for a person of a tender heart and it will remain for his glory as long as the world continues There are five things which are a mans glory and excellency 1. One that he belongs to God in a special relation that God is his Father and that he is one of the children of God why the person of a soft and tender heart is indeed in this relation he is in Covenant with God God is his God and Father and he is a child of God 2. A second that he is a new creature that new creature is an excellent creature he is a glorious creature he is changed into the glorious image of Christ 2 Cor. 3. 18. And made partaker of the Divine Nature 2 Pet. 1. 4. Now every person whose heart God hath made soft and tender he is a new creature God hath changed his heart which was a heart of stone but now is made an heart of flesh 3. A third that he is an humble person Humility is an ornament and God much esteems of the humble and puts honour upon them and will give grace to them but he abhors and resists the proud Now every tender-hearted person is an humble person and the more softness of heart there is the more humbleness of heart there is they alwayes go together as hardness of heart and pride do David Hezekiah Josiah Job Paul the Publican the Prodigal were persons of soft hearts and of humble hearts 4. A fourth that he is one who loves the Lord exceedingly Is not this a mans honour and excellency to love his God! O love the Lord all ye Saints Psal 31. Saw ye him whom my soul loveth Cant. 3. Thou shalt love the Lord thy God with all thy soul c. Simile Is it not an honour to the wife that she loves her husband and to any of us to love our friend and to the child that he loves his father Thus doth every person of a soft and tender heart he loves his God he fears to sin and offend his God why he loves him and he is zealous against any dishonour done to God why because he loves him 5. A fifth that he is obedient to the voice and will of God ready to hearken ready to follow willing to obey careful to come up fully to the mind and command of God Is not this our honour and our excellency Speak Lord for thy servant heareth And O that my wayes were directed to keep thy statutes Surely it is a shame and reproach to be disobedient to God For 1. Sam. 15. 22. To obey is better than sacrifice and to hearken than the fat of Lambs Ver. 23. But rebellion is as the sin of witchcraft and stubbornness is as iniquity and idolatry And certainly the tender heart is an obedient heart very ready to receive the Law from the mouth of God Fourthly The Benefits and helpfulness of this heart It would be of wonderful use and advantage unto you sundry wayes The benefits of a tender heart A help to repentance 1. It would be an help to repentance both initial and renewed It would help you to repent of your old sinful course of life to bring you off from it with shame and grief it would not suffer you to continue in such wayes of dishonouring God any longer but would hasten and compel you out of it with grief and detestation you would quickly cast away your sins as a menstruous cloth saying Get ye hence if the heart were once made soft and tender it would recover you out of particular falls you would quickly see and acknowledge them and bewail them and return to your first husband and do your first works if you had but soft and tender hearts as David Hezekiah Peter and the Church of Ephesus c. 2. It would be a dayly preservative against sin and temptations unto sin A preservative against sin tenderness is the foundation of fear and fear is the Guardian of the soul against sin No man is more secured against sin than the man of tenderness and of faith and of fear as the hardened sinner is presumptuous and will venture on any sin and on the occasions thereof so a tender heart is fearful of the least sin and
keeps off from all the occasions thereof And from these two Consectaries do flow viz. Great peace in conscience For it is sin committed which disturbes and disquiets the Conscience and breaks up the peace of it but the more that any person is kept from sin the better doth he walk with peace and joy of Spirit Great peace have they that keep thy Law Psal 119. 165. Great confidence in access to God 1 Joh. 3. 21. If our heart condemn us not then have we confidence towards God And ver 22. Whatsoever we ask we receive of him because we keep his Commandements and do those things which are pleasing in his sight Psal 66. 18. If I regard iniquity in my heart the Lord will not hear me ver 19. But verily God hath heard me be hath attended to the voice of my Prayer Job 11. 13. If thou prepare thine heart and stretch out thine hand toward him ver 14. If iniquity be in thine heart put it farre away ver 15. then shalt thou lift up thy face without spot So Zophar 3. It would be a Table-book for God to write his will upon what the Apostle It would be a Table-book for God to write his will upon spake of the Corinthians that would be affirmed of us 2 Cor. 3. 3. Ye are manifestly declared to be the Epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in Tables of stone but in fleshly tables of the heart The heart of flesh is the Table on which the Spirit of God writes the will of God his will is there engraven it makes impression it admits and receives the will of God there it is to be seen and read Thy Law is within my heart said David Psal 40. 8. How kindly would the Word of God take with us how powerfully and effectually would it work upon us how easily would it prevail and rule and order us how wonderfully would it prosper amongst us run and be glorified why all our soules would be convinced and converted and allured and brought into Christ and walk in Christ and be obedient to the faith and become the servants of righteousness if we had soft and tender hearts we would no longer walk contrary to God or to his Word we would no longer hate instruction and despise counsel and resist the Spirit but would presently fall down at the feet of God and desire to be taught the wayes of God and be willing and ready and glad to walk in his paths 4. It would be a means of upright walking There are three sorts of people in the world It would be a meanes of upright walking Some that walk not at all with God as all profane Atheists who walk without God and contrary unto God by reason of the blindness and hardnesse of their hearts Some that walk unevenly with God only in some things and in some places and at some times as hypocritical and temporary believers by reason of the unsoundness and deceitfulness of their hearts Some that walk cordially and uprightly before the Lord turning neither to the right hand nor to the left keeping close to the rule in the whole course of their life Isa 66. 7. The way of the just is uprightness they are undefiled in the way do no iniquity but seek the Lord with the whole heart walk in the Law of the Lord and in his wayes Psal 119. 1 2 3. Now softness or tenderness of heart is a special means of this upright walking For 1. It raiseth in the heart an universal regard to all the Commandements of God Psal 119. 6. And ver 10. would not wander from the Commandements and to walk in all well-pleasing before him 2. It fills the heart with a hatred and fear of all sin that it may not offend the Lord in any thing nor at any time nor in any place Still seeing him who is invisible Job 31. 4. Doth not he see my wayes and count all my steps Prov. 5. 21. The wayes of man are before the eyes of the Lord and he pondereth all his goings 3. It lifts up the glory of God that is the great end and aim and scope and motive to a tender heart he doth all to the glory of God and so that Christ may be magnified 5. It would be a means of promoting the knowledge of Christ and the power of godliness and of casting down whatsoever is contrary to sound Doctrine and unto the wayes of godliness for it would fill the hearts of men with spiritual compassion to souls with zeal and it would draw out their graces and gifts and powers in a right way for God and for the good and salvation of others If Magistrates had but as much tenderness of heart in relation to the interest of God as to their own interest they would be more quick and active for God than for themselves they would justifie the righteous and condemn the wicked they would countance the faithful in the Land and contemn the profane they would honour and exalt the truth of God and disgrace and repress the errors and blasphemies against God and his truths they would encourage every godly person and they would appear against all open ungodliness and unrighteousness of men If Ministers had more tenderness of heart they would in their places also give all diligence to make Christ known and the truths of Christ and contend for them and oppose men of corrupt minds and that which is Antichrist indeed and they would exceedingly perswade and encourage even to the knowledge of the truth and to the love of the truth and to walk in all manner of holiness and godliness and they would reprove threaten warn and declare the wrath of God against all sorts of wickednesse in all sorts of men If Parents and Masters of Families had this tender heart they would not suffer ignorance and looseness in their dwellings but on the contrary would study and take pains to instruct and teach their children and servants and would reprove and correct c. How would they pray and strive on the behalf of knowledge and faith and holiness and fear of God and of walking with God! Verily the whole Land would in a short time be made an habitation of holiness a Land flowing with knowledge and fear of the Lord had we more of this tendernesse of heart which would undoubtedly make us more zealous and industrious for the glory of God 6. It would be a special help unto stedfastness and perseverance to hold out and continue It is a special help unto stedfastness to the end Jer. 32. 40. I will put my fear into their hearts that they shall not depart from me As long as fear holds stedfastness doth hold and as long as tenderness of heart continues the fear will continue Again where the heart is soft and tender it makes us to be much in Prayer and diligent and serious in our communion with God