that therefore there is no pardon had or that this is not the way to pardon for as we shall shew afterward pardon is one thing and intimation of pardon is another thing we may be pardoned and yet suppose that we are not pardoned challenges will abide till the conscience be sprinkled and till the Prince of peace command peace to the conscience and put the accuser to silence who when he can do no more will marre the peace of a beleever as long as he can and stoppe the current of his comforts which made David pray that God would restore to him the joy of his salvation Psal. 51. 4. Nor would we think that upon our taking of this course for the pardon of our sins we shall never thereafter meet with a challenge upon the account of these sins It is true when sins are pardoned they are fully pardoned in God's court and that obligation to condemnation is taken away and the pardoned person is looked upon as no sinner that is as no person liable to condemnation because of these sins for being pardoned he becometh just before God yet we darre not say but conscience afterward being alarmed with new transgressions may mistake as people suddenly put into a fright are ready to do nor dar we say that God will not permit Satan to upbraid us with those sins which have been blotted out long ago as he suffered Shimâ—…i who was but an instrument of Satan to cast up to David his blood guiltinesse which had been pardoned long before The Lord may think good to suffer this that his people may be keeped humble and made more tender and watchfull in all their wayes 5. Beleevers would not mis improve or abuse this great condescendency of free grace take the greater liberty to sin because there is such a sure saifâ—… and pleasant way of getting those sins blotted out and forgiven Shall we sin because we are not under grace but under the law That be far from us sayeth 〈◊〉 Apostle Rom. 6 15. This were indeed to turne the grace of God into lasciviousnesse And it may be a question if such as have really repented gotten their sins pardoned will be so ready to make this use of it sure sense of pardon will work some other effect as we see Ezech. 16 62 63. 6. The beleever in going about this work of nailing his sins to the crosse of Christ and of improving Christ's Death Resurrection and constant intercession for the obtaining of pardon would not think of going alone or of doing this in his own strength for of himself he can do nothing He must look to Christ for grace to help in this time of need and must got about this duty with dependence on Him waiting for the influences of Light Counsell Strength and Grace from Him to repent and beleeve for He is a Prince exalted to give repentance first and last and He is the author and finisher of faith so that without Him we can do nothing 7. Let the beleever beware of concluding that he hath got no pardon because he hath met with no sensible intimation thereof by the flowing in of peace and joy in his soul. Pardon is one mercy and intimation of it to the soul is another distinct mercy and separable from it shall we therefore say we have not gotten the first because we have not gotten both The Lord for wise reasons can pardon poor sinners and not give any intimation thereof to wit that they may watch more against sin afterward and not be so bold as they have been and that they may finde more in experience what â—… bitter thing it is to sin against God and learne withall to depend on Him for lesse and more and to carry more humbly for it may be God seeth that if they saw their sins pardoned they would forget themselves and rush into new sins againe 8. The beleever must not think it strange if he finde more trouble after greater sins and a greater difficulty to lay hold on Christ for pardon of those then for pardon of others for as God hath been more dishonoured by these so is his anger more kindled upon that account and it is sureable for the glory of God's justice that our sorrow for such hainous sins be proportionably greater and this will likewise increase the difficulty and ordinarly the effects of God's fatherly displeasure make deeper wounds in the soul after such sins and these are not so easily healed all which will call for 〈◊〉 and proportionably greater godly sorrow and repentance and acts of faith because faith will meet with more opposition and discouragment there and therefore must be the more strong to go thorow these impediments and to lay hold on his crosse Yet though this should make all watchfull and to guaird against grosse and crying sins it should not drive any to dispaire nor to say with that dispairing wretch their sin is greater than it can be forgiven the ocean of mercy can drown and swallow up great as well as lesser sinnes Christ is an alsufficient Mediator for the greatest sins as well as for the least O for thy names sake pardon mine iniquitie for it is great will come in season to a soul ready to sink with the weight of this milstone â—…ied about its neck 9. as the greater sins should not make us dispaire of taking this course for remission so nor should the smalnâ—…sse of sin make us to neglect this way for the least sin cannot be pardoned but through Jesus Christ for the law of God is violated thereby justice provoked Gods authority vilipended c. and therefore cannot be now pardoned by reason of the threatnings annexed to the transgression of the law without a ransome death is the wages of all sin lesser and greater and the curse is due to all sinners greater and smaller Therefore the beleever would not suffer one sin seen and discovered to lie unpardoned but on the first discovery thereof take it away to Christ and nail it to his crosse 10. The beleever would not conclude that his sins are not pardoned because possibly temporal strokes inflicted because of them are not removed for though Davids sin was pardoned yet because of that sin of his a temporall stroke attended him and his family to his dying day for not only did God cut off the childe 2 Sam. 15 14. but told him that the sword should never depairt from his house and that He would raise up evil against him â—…ut of his own house and give his wives to one that should lie with them in the sight of the sun vers 10 11. So we read that the Lord took vengeance on their inventions whose sins he had pardoned Psal. 99 8. God may see this fit and expedient for his own glory and for humbling of them and causing them feare the more to sin against him Yea not only may temporal calamities be inflicted because of sin pardoned or continued after sin
more constantly at the fountaine yet when we have fled to Christ and taken our filthinesse to the open and appointed fountaine we can answere the accusations of conscience in law and have peace 3. But I am apt to think will some say That if I had once taken the right way to get my sins filthinesse purged away my conscience would trouble me no more but now so long as it doggeth me thus I cannot think that the way which I have taken is the right way Ans. Though the Lord may think good to suffer conscience to trouble a man for a time though he hath taken the right way as is said for a further exercise and tryall to him yet the beleever will have no losse nor disadvantage by examineing his way and trying whether he hath laid the matter cleanly over on Christ or whether he hath laid too much weight on his own humiliation sorrow and paines and whether he beleaving the matter on Jesus and exspecting to be washen alone in his blood or looking in to himself and exspecting some helpe in the matter from self And after tryall would mourne for any failing he gets discovered and still be about that work of runing with filth to the fountaine But withall they would go to Christ for helpe because without Him they cannot come to Him they cannot come or carry their soul to the fountaine opened for sin and uncleannesse So that in all this work there would be a single dependance on Christ for understanding and strength to go about this work aright Thus have we endeavoured to cleare up Christ's being the Way to the Father first and last and how all beleevers or unbeleevers are to make use of him as the way to the Father whatever their condition be from all which we may see 1. That such are in a wreatched and forlorne condition who are still strangers to Christ and will not lay hold on Him nor come to Him and walk in Him and make use of Him They are unrighteous and unholy and dayly contracting more guilt and more filth and they know no way either for justification or sanctification but a way of self which will prove like the brooks which run dry in summer disappoint the weary travailer when he hath most need They are without Christ and so without the way the only way the saife and sure way to the Father And oh if all that is here spoken could induce them to think once of the misery of their condition and to seek out for reliefe that they might not only be saved from their state of sin and misery but brought into a state of salvation through Jesus Christ so that they might be justified before God from all that justice the devil the law or conscience could lay against them and throughly sanctified and so at length brought home to the Father faire and spotlesse 2. Upon the other hand we see the noble advantage of beleevers who through grace are entered into this way for it is a full and compleat way that shall carry them saife home they shall finde that He is able to save to the uttermost all that come to God through Him And O if they were sensible of this How would it excite them to thankfulnesse How would it encourage them to run thorow difficulties great and many 3. We see what a special duty lyeth upon beleevers to make special use of Christ in all things as the way to the Father and so march to heaven in Him as the only way march in his hands or rather be carryed in his armes and bosome This were to goe from strength to strength till at length they appeared in Zion and landed in that pleasant place of rest where the weary are at rest and yet rest not day nor night but sing praises to Him that hath redeemed them by his blood out of every kinred and tongue and people and nation saying blessing honour glory power be unto Him that sitteth upon the throne and unto the lamb forever and ever Revel 5 9 13. 4. Hence we may see the cause of the leannesse of beleevers of their wanderings of their short comings of their many defilements c. viz. their not constant making use of Christ as the way in all things according to the tenor of the gospel Oh if this were laid to heart and mourned for and if grace were sought to helpe it This one point of truth That Christ is the way well understood and â—…ghtly put into practice would do all our businesse both as to justification and sanctification and were poor sinners once entred into this way and had they grace from this way to walk in it it would prove their life and salvation for it is the marrow and substance of the whole gospel So that there needeth little more to be said yet we shall speak a little to the other particulars in the text CAP. X. The Truth Some generalls proposed THat what we are to speak for the clearing and improving of this noble piece of truth That Christ is the Truth may be the more clearly understood and edifying we shall first take notice of some generalls and then show particularly how or in what respects Christ is called the Truth and finally speak to some cases wherein we are to make use of Christ as the Truth As to the first There are foure generall things here to be noticed First This supposeth what our case by nature is and what we are all without Christ who is the Truth as Frst. It supposeth that without Christ we are in darkness mistakes errors yea we are said to be darkness it self Ephes. 5. 8. yea were sometimes darknesse c. Iohn 1 5. and of darknesse 1 Thes. 5 5. yea under the â—…ower of darknesse Col. 1 13 Iohn 12 35. 1 Iohn 2 vers 11. walking in darknesse 1 Iohn 1 vers 6. and abideing in darknesse 1 Pet. 2 9. 1 Thes. 5 4. Iohn 12 46. we wander and go astray as soon as we are borne speaking lies Psal. 58 3. yea we go astray in the greatnesse of our folly Prov. 5. last we are all gone astray Esai 53 6. See also Psal. 119 67 176. So far are we from any knowledge of or acquantance with Truth or with the way of truth Secondly it supposeth that we cannot turne-in to the right way a Spirit of errour and untruth leadeth us continually wrong like the sheep we wander still and we weary ourselves in our wandering and so spend all our labour and paines in vaine Being under the power of untruth and errour we cannot walk one step right Thridly Though all other wayes beside Him who only is the Way and the Truth be false wayes and by-wayes leading us away from the true testing place and from that Way which is the Truth yet we are prone and ready to cleave to those false and erroneous wayes to grippe to shadowes andto leane to them as if they were the wayes of truth Such
appointed us to waite for Him And if He think good to come another way more immediat Let Him alwayes be welcome but let not us limite Him nor prescribe wayes to Him but follow his directions 2. When any thing is borne-in upon their Spirit as a truth to be received or as an errour to be rejected more immediately they would beware of admitting of every such thing without tryal and examination for we are expressely forbidden to beleeve every Spirit and commanded to try them whether they are of God or not 1 Iohn 4 1. The Lord will not take it ill that even his own immediat motions and revelations be tryed and examined by the word because the word is given us for this end to be our teste and standart of truth The way of immediat revelation is not the ordinary way now of God's manifesting his minde to his people He hath now chosen another way and given us a more sure word of prophecie than was even a voice from heaven as Peter sayeth 2 Pet. 1 18 19. It is commended in the Bereans Act. 17 11. who upon this account were more noble then those of Thessalonica in that they received the word with all readinesse of minde searched the scriptures dayly whether those things were so Even Pauls words though he was an authorized infallible Apostle of Christ's are here put to the touch stone of the word Many false Prophets may go out and deceive many and speak great swelling words of vanity 1 Iohn 4 1. 2 Pet. 2 18. and the devil can transchange himself into an angel of light 2 Cor. 11 14. And though an Angel out of heaven should preach any other thing than what is in the written word we ought not to receive his doctrine but to reject it and to account him accursed Gal. 1 8. So that the written word must be much studied by us and by it must we try all motions all doctrines all inspirations all revelations and all manifestations 3. Much more would they beware of thinking that the dictats of their conscience obligeth them so as that alwayes they must of necessity follow the same Conscience being God's deputy in the soul is to be followed no further than it speaketh for God and according to truth An erring conscience though it binde so far as that he who doth contrary to the dictats thereof sinneth against God in that knowing no other than that the dictats of conscience are right and consonant to the minde of God yet dar counteract the same and thus formally rebel against Gods authoritie yet it doth not oblige us to beleeve and to do what it asserteth to be truth and duty It will not then be enough for them to say my conscience and the light within me speaketh so and instructeth me so for that light may be darknesse and errour and a delusion and so no rule for them to walk by To the law and to the testimony and if their conscience minde or light within them speak not according to this word it is because there is no ligâ—…t in them Esai 8 20. I grant as I said they can not without sin counter act the dictats even of an eâ—…ing 〈◊〉 because they know not better but that these dictats are according to truth and thus an erring conscience is a most dangerous thing and bringeth people under a very sad dilemma that whether they follow it or not they sin and there is no other remedie here but to lay by the eâ—…ing conscience and get a conscience rightly informed by the word puting it in Christ's hand to be better formed and informed that so it may do its office better This then would be especially guairded against for if once they lay downe this for a principle that whatever their conscience and minde or in ward light as some call it dictat must be followed there is no delusion how false how abominable so ever it be but they may be at length in hazard to be drawn away with and so the rule that they will walk be be nothing in effect but the Spirit of lies and of delusion and the motions and dictates of him who is the Father of lies that is the Devil 4. Such as pretend so much to walk by conscience would take hâ—…ed that they take not that for the dictate of conscience which really is but the dictat of their own humors inclinations preoccupyed mindes and byassed wills When conscience speaketh it groundeth on the authority of God whether truely or falsely and proposeth such a thing to be done or to be refrained from meerly because God commandeth that and forbiddeth this though sometimes it mistaketh but though the dâ—…ctats of mens humors inclinations preoccupyed judgements and wills may pretend God's authority for what they say yet really some carnal respect selfish end and the like lyeth at the bottom and is the chiefe spring of that motion and also the dictats of humor and byassed willes are usually more violent and fierce then the dictats of conscience for wanting the authority of God to back their assertions and prescriptions they must make up that with an addition of a preternatural force and strength Hence such as are purely led by conscience are pliable humble and ready to heare and receive information whereas others are headstrong and pertinacious unwilling to receive instruction or to heare any thing contrary to their mindes lest their conscience receiving more light speak with a higher voyce against their inclinations and former wayes and so create more trouble to them whileas now they enjoy more quiet within so long as the cry of their selfwill byassed judgment is so loud that they can not well hear the still and low voyce of conscience 5. They would labour for much self denyal and sincerity and to be free from the snares and power of selfish ends as credite a name and applause or what of that kinde that may be like the fear of man that bringeth a snare Prov. 29 2. 5. for that will be like a gift that blindeth the eyes of the wise Exod. 23 8. love to carry on a party or a designe to be seen and accounted some body to maintaine their credite and reputation lest they be accounted changelings and the like will prove very dangerous in this case for these may forcibly carry the soul away to imbrace one errour after another and one errour to strengthen and confirme another that it is hard to know where or when they shall stand and these by-respects may so forcibly drive the soul forward that he shall neither heare the voice of conscience within nor any instruction from without 6. They would study the word of truth without prejudice and any sinfull preingadgment lest they be made thereby to wiredraw and wrest the word to their own destruction as some of whom Peter speaketh 2 Pet. 3 16. It is a dangerous thing to study the word with a prejudicat opinion and to bow or wiredraw
as that thereby it may be as a distracted person as we see it was with Heman Psal. 88 15. who said while I suffer thy terrours I am distracted The wrath of God lay hard upon Him and he said that he was afflicted with all God's waves vers 7. hence he cryed out vers 16 17. Thy fierce wrath goeth over me thy terrours have cutt me off they came round about me dayly or all the day like water they compassed me about together And yet for all this the first word of his complaint was faith vers 1. Many such complaints hear we our of Iob's mouth to whom God notwithstanding was that gracious that he never came to question his state before God or to conclude his hypocrisic or his being still in the state of nature But it is not so with every one that is so exercised 4. Yea further with those inward strokes upon the soul they may have sin and guilt charged home upon their consciences and this will make their life yet more bitter put a sharper edge upon the rods Thus was Iob made to possesse the sinnes of his youth Iob 13 26. and made to say My transgression is sealed up in a bag and thou sowest up mine iniquity Iob. 14 17. 5. Moreover they may be in such a condition a long time and all the while have no light of comfort as we see in Iob and Heman They may even walk in darknesse and have no light of comforâ—… Esai 50 10. 6. Yea and also be without the hope of a delivery or outgate Hence cryeth Heman Psal. 88 4 5. I am counted with them that go downe into the pit free among the deed like the slaine that lye in the grave whom thou rememberest no more and they are cut off from thine hand Yea they may be driven to the very border of despaire and conclude that there is no hope as the Church did Ezek. 37 11. Our bones are dryed and our hope is lost and we are cut off for our pairts and as Iob Chap. 7 6. My dayes are swifter then a weavers shuttle and are spent without hope and Chap. 19 10. He hath destroyed me on every side and I am gone mine hope hath he removed like a tree Now though sometimes as we see in Iob and in Heman too a soul may be under such a sad and sharpe dispensation and yet not brought to question their state or to conclude themselves children of wrath lyeing still in blacke nature yet it is not so with all who are so exercised but many under such a dispensation may at least be in the dark as to their state before God and if they do not positively assert their state to be bad yet they do much question if they be in the state of grace and would be comforted under all their pressures and afflictions if they could win to the least well grounded apprehension of their interest in Christ. In such a case as this is there is ground fot a poor soul to make use of Christ for outgate and an outgate may be had in God's time and as He seeth sit by a right use-making of and going out to Him who is the Truth So then the soul that would have its state and condition cleared up and a discovery of its being reconciled to God through Jesus and in a state of grace and would make use of Christ as the Truth for this end would 1. Look out to Christ as a feeling Highpriest faithful and mercyful who being like us in all things except sin doth sympathize with and succure such as are tempted Heb. 2 17 18. And as a Priest that is touched with the feeling of our infirmities Heb. 4 15. Albeit Christ in the deepest of his darknesse was never made to question his soneshipe but avouched God to be his God even when he was forsaken Psal. 22 1 Mat. 27 46. Mark 15 34. Yet He knew what it was to be tempted to question his sonshipe when the devil said unto Him Mat. 4. if thou be the Son of God and He knowes what such a distresse as He himself was into wreastling with an angry God hideing himself and forsaking will worke in a poor sinner and being a mercyful and sympathizeing Highpriest he cannot but pity such as are under such a distemper and as a gracious Head sympathize with them Now the beleever would look out to Him as such an one and upon this ground go to Him with confidence and boldnesse and lay out their case before Him that He may helpe and send reliefe 2. They would also eye Christ as able to save out of that condition and to command light to shine out of darknesse and so as one able to save to the uttermost all that come to God through Him Heb. 7 25. 3. And not only so but eye Him also as given sent and commissioned of the Father to be a light to such as sit in darknesse even to the Gentiles Esa. 42 6. 49 6. Luk. 2 32. Act. 13 47. 26 23. Iohn 8 12. and this will encourage the poor Souls to go out to him with their darknesse when they see that He is sent as a Light and as the Truth to clear up poor souls that walk in darknesse and have no light when they see that it is his place and office to helpe them and consider that He is true to his trust and true and faithful in all that was committed to Him it not only will embolden them to come forward to Him but it will strengthen their hope and encourage them to waite on 4. They would stay themselves on Him as an alsufficient helper renunceing all other crying out that they will have no light but His light and that they will seek no where else for light but waite at His door till He who is the Sun of righteousnesse arise in their soul and come with hailing light in his wings 5. They would by faith roll and cast their darkened souls their confused case their over whelmed hearts on Him and leave them there for He is the only physitian and the blinde soul must be put in his hand who can take away the filme and cause the scales fall off and make light break in to the soul and discover to it its condition 6. It would be useful and very steadable in such a time of darknesse for the beleever to be frequent in acting direct acts of faith on Christ that is be frequent in going to Him as an alsufficient Mediator as the only refuge and shadow for a poâ—…r weary scoarched soul Esai 4. last 32 2. And a man shall be as an hideing place from the winde and a covert from the tempest as rivers of water in a drye place as the shadow of a great rock in a â—…eary land as one who is a strength to the needy in his distresse a refuge from the storme a shadow from the heat c. Esa. 25 4. When the soul is thus overwhelmed
acquiesce in this compleat mediation of his This is to beleeve on him to rest on him Ioan. 3 18. 1 Pet. 2 6. as an alsufficient help This is to cast the burden of a brocken covenant of a guilty conscience of deserved wrath of the curse of the law c. upon Him that He may bear away those evills from us This is to put on the Lord Iesus in part Rom. 1â—… 14 to cover ourselves with his righteousnesse from the face of justice to stand in this armour of proof against the accusations of Law Satan and an evill conscience This is to flee to him as to our city of refuge that we may be saife from the avenger of blood This is to make him our refuge from the strome of Gods anger and a shadow from thâ—… heat of his wrath Esa. 25. 4. and our hideing place from the winde and a covert from the tempest and as the shadow of a great rock in a weary land Esai 32 2. When we hide ourselves in him as the compleat cautioner that hath fully satisfied justice and desire to be found in him alone not having our owne righteousnesse which is of the law but that which is through the faith of Christ the righteousnesse which is of God by faith Phil. 3 9. This is to lay our hand on the head of the sacrifice when we rest on this sacrifice and exspâ—…ct salvation through it alone This is to cast our selves in Christs armes as peremptorily resolving to goe no other way to the Father and to plead no other â—…ighteousnesse before Gods barr but Christs That is faith yea the lively acting of Iustifying faith Thus then is Christ made use of as the way to the Father in the point of Iustification when the poor wâ—…kened sinner convinced of his sin and misery of his owne inability to help himself of the insufficiency of all meanes beside Christ of Christs alsufficiency readinesse and willingnesse to helpe of the equitie and reasonablnâ—…sse of the conditions on which he is offered and life through him is now content and fully satisfied with this way actually renunceing all other wayes whatsomever and doth with heart and hand imbrace Iesus Christ take him as he is offered in the gospell to make use of him for all things to leane to him and rest upon him in all hazards and particularly to refuge it self 〈◊〉 his wings and to rest there with complacency satisfaction delight and hide it self from the wrath of God all accusations Yet it would be knowne that this act of faith whereby the soul goeth out to Christ and accepteth of and leaneth to him is not alike in all for 1. In Some it way be more lively strong active like the centurious faith that could aâ—…gue syllogistically Matth. 8 8 c. which Christ looked upon as a great faith a greater whereof he had not found no not in Israel vers 10. and like the faith of the woman of Canaan Mat. 15 21. c. that would take no nay say but of seeming refuâ—…eals did make arguments which Christ commended as a great faith vers 28. But in others it may be more weak and fainting not able to reason aâ—…ight for its owne comfort and strength as Mat. 6 30. â—…ut is mixed with much feare as Math. 8 26. yea and with much faithlesnesse so that the soul must cry Lord helpe my unbeleef Mark 9 24. 2. In some the acts and actings of this faith may be more clear and discerneable both by themselves and by spirituall on-lookers In others so covered over with an heape of doubts unbeleef jealousie other corruption that the actings of it can hardly or not at all be perceived by themselvs or others so that nothing shall be heard but complaints feares doubtings and objections 3. In some this faith may have strong and perceptible actings wreastling thorow much discouragment and opposition and many difficulties as in that woman of Canaan Matth. 15. runing thoâ—…ow with peremptory resolutenesse saying with Iob. Cap. 13. 15. though he stay me yet will I trust in him and thus taking the kingdome of heaven with violence In others it may be so weak that the least opposition or discouragement may be sufficient to make the soul give over hope almost dispaire of overcomeing and wining thorow be as a bruised reed or a smoaking flax 4. In some though it appeare not strong violent or wilfull in a manner in its actings yet it may be firme fixed resolute in staying upon Him Esa. 26 3 4. and trusting in Him Psal. 125. 1. resolving to hing there and if it perish It perisheth In others weak bashful 5. In some it may be yet weaker going out in strong vehement hungerings Mat. 5 6. The man dar not say that he doth beleeve or that he doth adhere to Christ and stay upon him yet he dar say he longeth for him and panteth after Him as ever the hart doth after the waâ—…ter brooks Psal. 42 1 2. he hungereth and thirsteth for him and cannot be satisfied with any thing without him 6. in some it may be that weak that the soul can only perceive the heart looking out after Him upon little more ground than a may be it shall be helped Esai 45 22. They look to Him for salvation being convinced that there is no other way and resolved to follow no other way they resolve to lye at his door waiting and looking for à sight of the kings face and to lye there waiting till they die if no better may be 7. In some it may be so weak that nothing more can be perceived but a satisfaction with the tearmes of the covenant a willingnesse to accept of the bargane and an heart consenting thereunto though they dar not say that they actually close therewith yea nor dar say that they shall be welcome Revel 22 17. 8. In some it may be so weak and low that they cannot say that they have any right hunger or desire after Him nor that their heart doth rightly and really consent to the covenant of grace yet they would faine be at it and cry out oh for a willing heart O for ardent desires O for a right hunger and they are dissatisfied and can not be reconciled with their hearts for not desireing more hungering more consenting more so that if they had this they would think themselvs happy and upmade And thus we see their faith is so low that it appeareth in nothing more manifestly than in their complainings of the want of it So then the poor weak beleever needeth not be so far discouraged as to dispaire and give over the matter as hopelesse lost let him hang on depend and waite a week faith to day may become stronger within a short time He that laid the foundation can and will finish the building for all his Works are perfect And a weak faith when true will prove saving and lay hold on a saving
is pardoned but even sense of God's displeasure may continue after pardon as appeareth by that penitential Psalm 51. penned by David after Nathan had spoken to him concearning his sin Quaestions or Objections answered 1. What course shall we take with secret sins â—… I answer This same course must be followed with them There is an implicite repentance of sins that have not been distinctly seen and observed as who can see and observe all their failings And so there may be an implicite faith acting that is the beleever being perswaded that he is guilty of moâ—… sins than he hath yet got a clear sight of as he would bewail his condition before God because of these and sorrow for them after a godly manner so he would take them together in a heape oâ—… as a closed bag full and by faith nail them to the crosse of Christ as if they were all distinctly seen and known who can understand his errours said David Psal. 19 12. yet sayes he moreover cleanse thou me from secret faults 2. But what if after all this I finde no intimation of pardon to my soul Ans. As this should serve to keep thee humble so it should excite to more diligence in this duty of going with thy sins to Christ and to plye him and his crosse more in and through the promises and keep thy soul constant in this duty of runing to Christ as an alsufficient Mediator and as an intercessour with the Father and thus waite on Him who waiteth to be gracious even in this particular of intimating pardon to thy soul. He knoweth when it is fittest for thee to know that thy sins are forgiven 3. But what can yeeld me any ground of peace while itis so that I see no pardon or remission granted to me Answere This may yeeld thee peace that following this course which hath been explained thou art about thy duty Thou art not at peace with sin nor harbouring that viper in thy soul thou art mourning and sorrowing over it and runing to Christ the Prince of pardons through his blood and intercession conforme to the covenant of redemption and after the encouragement given in the many and precious promises of the covenant of grace and having these promises and rolling thy guilt on Christ as thy cautioner conforme to the manner expressed in the gospel thou art allowed to beleeve that thy sins are pardoned and that thou art accepted in the beloved and so quiet thy soul through faith God abideing faithfull and true and his promises being all yea and amen in Christ. 4. But so long as I finde not intimation of pardon I cannot think that I have taken the right gospel way of bringing my sins to Christ. Answere Though that will not follow as we cleared above for a soul may take the right gospel way of getting the guilt of their sins taken away in Christ and God may pardon thereupon and for all that not think it fit to give intimation of that pardon as yet for wise and holy ends yet the soul may humble it self for its shortcoming and still goe about the duty amending in Christ what it supposeth is amisse and renewing its acts of repentance and faith and beg of Christ understanding in this matter and so continue carrying sin al way to Christ's crosse and eyeing his intercession and waite for a full clearing of the matter in his good time 5. But what shall I do with the guilt of my weak Repentance and weak faith Answer When with a weak and defective repentance and faith thou art carrying thy sins away to Christ and nailing them to his crosse let the imperfections of thy faith and repentance go with the rest and leave all there 6. What shall I do with my conscience that still accuseth me of guilt notwithstanding of my taking and following this course Answer Despise not the accusations of conscience but let these humble thee the more and keep thee closser at this duty yet know that conscience is but an under servant and God's deputy and must accuse according to law I speak not here of the irregular furious and turbulent motions of Satan casting-in granads in the soul and conscience to raise a combustion and put all in a fire its mouth most be stopped by law and so the soul would stay and answere the accusations of conscience with this that he hath fled to Christ the only Mediator and Cautioner and cast his burden on him and leaneth to his merites alone and hath put those sins in his hand as his advocat and intercessour with the Father and that the gospel requireth no more of him and if conscience should say that both faith and repentance are imperfect and defective and that guilt is thereby rather increased then taken away He must answere againe True but I have done with the guilt of my faith and repentance as with the rest taken all to Christ and left all on him and herein only do I acquiesce I look not for pardon for my imperfect faith and repentance yea nor would I look for pardon of my sins for my faith and repentance were they never so perfect but only in and through Jesus Christ the only Cautioner Redeemer and Advocat But further this deputy would be brought to his master who can only command him to silence that is to say the Beleever would goe to Christ with the accuseing conscience and desire Him to command it silence that he may have peace of conscience and freedome from those accusations that are bitter and troublesome Remember withall that if these accusations drive thee to Christ and indear Him more to thy soul they will do no harme because they drive thee to thy only resting place and to the grand peace maker But if otherwise they discourage or forâ—…stow thee in thy motion Christ ward then be sure conscience speaketh without warrand and its accusations ought not in so far and as to that end be regairded CHAP. IX How to make use of Christ for cleansing of us from our dayly spots HAving spoken of the way of making use of Christ for removing of the guilt of our dayly transgressions we come to speak of the way of making use of Christ for taking away the filth that cleaveth to the soul through dayly transgressions for every sin defileth the man Mat 15 20 and the best are said to have their spots and to need washing which presupposeth filthinesse and defilement Ephes. 5 27. Iohn 13 8 10. Hence we are so oft called to this duty of washing and making us clean Esai 1 16. Ier. 4 14. Act. 22 16. David prayes for this washing Psal. 51 2 7. And it is Christ's work to wash 1 Cor. 6 11. Revel 1 5. Ephes. 5 26. See Tit. 3 5. Now in speaking to this we shall observe the same method and first shew what Christ hath done to take away this filth and next what way we are to make use of Him for this end to get our spots