suit not its Reason at all 1 Cor. 1. 18. 2. The Law speaks nothing to a sinner but what his Conscience assures him to be true There is a constant concurrence in the Testimony of the Law and conscience When the Law sayes this or that is a sin worthy of death conscience sayes it is even so Rom. 1. 42. And where the Law of it self as being a general Rule rests Conscience helps it on and sayes This and that sin so worthy of death is the soul guilty of then dye saith the Law as thou hast deserved Now this must needs have a mighty efficacy to prevail with the soul to give credit to the report and Testimony of the Law it speaks not one word but what he hath a witness within himself to the truth of it These witnesses alwayes agree and so it seems to be established for a truth that there is no forgiveness 3. The Law though it speak against the souls interest yet it speaks nothing but what is so just righteous and equal that it even forceth the souls consent So Paul tells us that men know this voyce of the Law to be the Judgement of God Rom. 1. 32. They know it and cannot but consent unto it that it is the Judgement of God that is good righteous equal not to be controlled And indeed what can be more righteous than its sentence It commands Obedience to the God of life and death promiseth a Reward and declares that for non-performance of duty death will be inflicted On these terms the sinner cometh into the world they are good righteous holy the soul accepts of them and knows not what it can desire better or more equal This the Apostle insists upon Rom. 7. 12 13. Wherefore the Law is holy and the commandment holy and just and good was then that which was good made death unto me Godforbid but sin that it might appear sin working death in me by that which is good that sin by the commandment might become exceeding sinful Whereever the blame falls the soul cannot but acquit the Law and confess that what it says is righteous and uncontrollably equal And it is meet things should be so Now though the Authority and credit of a Witness may go very far in a doubtful matter when there is a concurrence of more witnesses it strengthens the Testimony but nothing is so prevalent to beget belief as when the things themselves that are spoken are just and good not liable to any reasonable exception And so is it in this case unto the Authority of the Law and concurrence of conscience this also is added the Reasonableness and equity of the thing it self proposed even in the Judgement of the sinner namely that every sin shall be punished and every transgression receive a meet recompence of reward 4. But yet further What the Law sayes it speaks in the name and authority of God What it sayes then must be believed or we make God a Lyar. It comes not in its own name but in the name of him who appointed it you will say then is it so indeed Is there no forgiveness with God for this is the constant voyce of the Law which you say speaks in the name and Authority of God and is therefore to be believed I answer briefly with the Apostle What the Law speaks it speaks to them that are under the Law It doth not speak to them that are in Christ whom the Law of the Spirit of life hath set free from the Law of sin and death but to them that are under the Law it speaks and it speaks the very Truth and it speaks in the name of God and its Testimony is to be received It sayes there is no forgiveness in God namely to them that are under the Law and they that shall flatter themselves with a contrary perswasion will find themselves wofully mistaken at the great day On these and the like considerations I say there seems to be a great deal of Reason why a soul should conclude that it will be according to the testimony of the Law and that he shall not find forgiveness Law and Conscience close together and insinuate themselves into the thoughts mind and judgement of a sinner They strengthen the Testimony of one another and greatly prevail If any are otherwise minded I leave them to the tryal If ever God awaken their Consciences to a through performance of their duty if ever he open their souls and let in the light and power of the Law upon them they will find it no small work to grapple with them I am sure that eventually they prevail so far that in the preaching of the Gospel we have great cause to say Lord who hath believed our report We come with our Report of forgiveness but who believes it by whom is it received neither doth the light nor conscience nor conversation of the most allow us to suppose it is embraced Thirdly The ingrafted notions that are in the minds of men concerning the Nature and Justice of God lye against this discovery also There are in all men by nature indelible characters of the Holiness and purity of God of his Justice and hatred of sin of his invariable Righteousness in the Government of the world that they can neither depose nor lay aside For notions of God whatever they are will bear sway and rule in the heart when things are put to the tryal They were in the Heathens of old they abode with them in all their darkness as might be manifested by innumerable instances But so it is in all men by nature their inward thought is that God is an Avenger of sin that it belongs to his Rule and Government of the world his Holiness and Righteousness to take care that every sin be punished This is his Judgement which all men know as was observed before Rom. 1. 32. They know that it is a Righteous thing with God to render tribulation unto sinners From thence is that dread and fear which surprizeth men at an apprehension of the Presence of God or of any thing under him above them that may seem to come on his errand This notion of Gods avenging all sin exerts it self secretly but effectually So Adam trembled and hid himself And it was the saying of old I have seen God and shall dye When men are under any dreadful Providence thundrings lightnings tempests in darkness they tremble not so much at what they see or hear or feel as from their secret thoughts that God is nigh and that he is a consuming fire Now these inbred notions lye universally against all Apprehensions of forgiveness which must be brought into the soul from without doors having no Principle of nature to promote them It is true Men by nature have presumptions and common ingrafted notions of other properties of God besides his Holiness and Justice as of his Goodness Benignity Love of his Creatures and the like But all these have this supposition inlaid with
he not contain himself but that he must roar and cry out Yea must he roar thus all the day long as he speaks Psal. 32. 3. and groan all the night as Psal. 6. 6. What is the matter with all this roaring sighing tears roaring all the day all night long Ah let him alone his soul is bitter in him he is fallen into depths the Lord is withdrawn from him trouble is hard at hand yea he is full of anxiety on the account of sin there is no quietness nor soundness in him and he must thus earnestly and restlessy apply himself for relief Alas what strangers for the most part are men now adayes to this frame How little of the workings of this Spirit is found amongst us And is not the reason of it that we value the world more and Heaven and heavenly things less than he did that we can live at a better rate without a sense of the love of God in Christ than he could do and is it not hence that we every day see so many withering Professors that have in a manner lost all Communion with God beyond a little lip-labour or talking the filthy savour of whose wounds are offensive to all but themselves and so will they go on ready to dye and perish rather than with this holy man thus stir up themselves to meet the Lord. Heman was also like unto him Psal. 88 11 13. What sense he had of his depths he declares v. 3. My soul saith he is full of troubles and my life draweth nigh unto the grave And what course doth he steer in this heavy sorrowful and disconsolate condition Why saith he O Lord God of my salvation I have cryed day and night unto thee let my prayer come before thee encline thine ear unto my cry v. 1 2. Day and night he cryes to the God of his salvation and that with earnestness and importunity This was his business this was he exercised about all his dayes This is that which is aimed at if a gracious soul be brought into the depths before mentioned and described by reason of sin when the Lord is pleased to lead him forth towards a recovery he causeth him to be vigorous and restless in all the duties whereby he may make Application to him for deliverance Now wherein this intensness and earnestness of the soul in its Applications unto God doth principally consist I shall briefly declare when I have touched a little upon some considerations and grounds that stir it up thereunto First The greatness of mens concernments may well put them on this earnestness Men do not use to deal with dull and slothful spirits about their greatest concerns David tells us that he was more concerned in the light of Gods countenance than the men of the world could be in their Corn and Wine Psal. 4. 6 7. Suppose a man of the world should have his house wherein all his stock and riches are laid up set on fire and so the whole be in danger under his eye to be consumed would he be calm and quiet in the consideration of it Would he not bestir himself with all his might and call in all the help he could obtain and that because his portion his all his great concernment lyes at stake And shall the soul be slothful careless dull secure when fire is put to its eternal concernments when the light of Gods countenance which is of more esteem unto him than the greatest increase of Corn and Wine can be to the men of the world is removed from him It was an argument of prodigious security in Jonah that he was fast asleep when the Ship wherein he was was ready to be cast away for his â—â—ke And will it be thought less in any soul who being in a storm of wrath and displeasure from God sent out into the deep after him shall neglect it and sleep as Solomon sayes on the top of a Mast in the midst of the Sea How did that poor creature whose heart was mad on his Idols Judg. 18. 24. cry out when he was deprived of them You have taken away my Gods saith he and what have I more And shall a gracious soul lose his God through his own folly the sense of his love the consolation of his presence and not with all his might follow hard after him Peace with God joy in believing such souls have formerly obtained Can they live without them now in their ordinarily walking can they choose but cry out with Job O that it were with us as in former dayes when the candle of the Lord was upon our Tabernacle Chap. 29. 2 3 4. and with David O Lord restore unto me the joy of salvation Psal. 51. 12. for Oh my God I remember former enjoyments and my soul is cast down within me Psal. 42. 6. They cannot live without it But suppose they might make a sorry shift to pass on in their pilgrimage whilst all is smooth about them what will they do in the time of outward tryals and distresses when deep calleth unto deep and one trouble excites and sharpens another Nothing then will support them they know but that which is wanting to them as Hab. 3. 17 18. Psal. 23. 4. So that the greatness of their concernment provokes them to the earnestness mentioned Secondly They have a deep sense of these their great concernments All men are equally concerned in the Love of God and pardon of sin Every one hath a soul of the same immortal constitution equally capable of bliss and wo. But yet we see most men are so stupidly sottish that they take little notice of these things Neither the guilt of sin nor the wrath of God nor death nor Hell are thought on or esteemed by them they are their concernments but they are not sensible of them But gracious souls have a quick living sense of spiritual things For First They have a saving spiritual light whereby they are able to discern the true nature of sin and the terror of the Lord. For though they are now supposed to have lost the comforting light of the Spirit yet they never loose the sanctifying light of the Spirit the light whereby they are enabled to discern spiritual things in a spiritual manner this never utterly departs from them By this they see sin to be exceeding sinfull Rom. 7. 13. By this they know the terror of the Lord 2 Cor. 15. 11. And that it is a fearful thing to fall into the hands of the living God Heb. 10. 31. By this they discover the excellency of the love of God in Christ which passeth knowledge the present sense whereof they have lost By this they are enabled to look within the vail and to take a view of the blessed consolations which the Saints enjoy whose communion with God was never interrupted This represents to them all the sweetness pleasure Joy Peace which in former dayes they had whilst God was present with them in Love By this are
As ever you desire to come to rest avoid not this entrance of your passage unto it Weigh well and attend unto what the Law speaks of your sin and its desert or you will never make a due application to God for forgiveness As ever you would have your souls justified by Grace take care to have your sins judged by the Law Secondly There is a respect in it to the Love of God And this breaks the heart of the poor returning sinner Sorrow from the Law shuts it self up in the soul and strangleth it Sorrow from the thoughts of the Love of God opens it and causseth it to flow forth Thoughts of sinning against the Love of God managed by the Holy Ghost what shall I say their effects in the heart are not to be expressed This made Ezra cry out O my God I blush and am ashamed to lift up my face to thee Chap. 9. 6. and v. 10. What shall we say after this After what why all the fruits of love and kindness they had been made partakers of Thoughts of love and sin laid together make the soul blush mourn be ashamed and confounded in its self So Ezek. 36. 31. Then shall you remember your own evil wayes and your doings that were not good When shall they do so when thoughts and apprehensions of love shall be brought home to them and saith he then shall you loath your selves in your own sight The soul now calls to mind what Love what kindness what mercy what grace what patience hath been exercised towards it and whereof it hath been made partaker The thoughts of all these now come in upon him as streams of water Such Mercy such Communion such Priviledges such hopes of Glory such tastes of Heaven such Peace such Consolation such Joy such Communications of the Spirit all to a poor wretched cursed lost forlorn sinner and all this despised neglected the God of them all provoked forsaken Ah saith the soul Whither shall I cause my sorrow to go This fills him with shame and confusion of face makes him mourn in secret and sigh to the breaking of the loyns and then Thirdly The blood and Cross of Christ is also brought to remembrance by the Holy Ghost Ah saith the soul have I thus requited the wonderful astonishing Love of my Redeemer Is this the return the requital I have made unto him Are not Heaven and Earth astonished at the despising of that Love at which they are astonished This brake Peters heart upon the look of Christ. Such words as these from Christ will in this condition sound in the ears of the soul. Did I love thee and leave my glory to become a scorn and reproach for thy sake Did I not think my life and all that was dear unto me too good for thee to save thee from the wrath to come Have I been a Wilderness unto thee or a land of darkness What could I have done more for thee when I had nothing left but my life blood and soul they went all for thee that thou mightest live by my death be washed in my blood and be saved through my souls being made an offering for thee And hast thou thus requited my love to prefer a lust before me the world before me or by meer sloth and folly to be turned away from me go unkind and unthankful soul and see if thou canst find another Redeemer This overwhelms the soul and even drowns it in tears and sorrow And then the bitterness also of the sufferings of Christ are brought to mind They look on him whom they have pierced and mourn Zech. 12. 10. They remember his gall and wormwood his cryes and tears his agony and sweat his desertion and anguish his blood and death the sharpness of the Sword that was in his soul and the bitterness of the Cup that was put into his hand Such a soul now looks on Christ bleeding dying wrestling with wrath and curse for him and seeth his sin in the streams of blood that issued from his side And all this encreaseth that sense of sin whereof we speak Also Fourthly It relates to the communion and consolations of the Holy Ghost with all the priviledges and fruits of Love we are by him made partakers of The Spirit is given to Believers upon the promise of Christ to dwell in them He takes up their hearts to be his dwelling place to what ends and purposes that he may purifie and sanctifie them make them holy and dedicate them to God to furnish them with Graces and gifts to interest them in priviledges to guide lead direct comfort them to seal them unto the day of Redemption Now this Spirit is grieved by sin Ephes. 4. 30. and his dwelling place defiled thereby 1 Cor. 6. 19. and 3. 17. Thoughts hereof greatly sharpen the spiritual sense of sin in a recovering soul. He considers what Light what Love what Joy what Consolation what Priviledges it hath by him been made partaker of what motions warnings workings to keep it from sin it hath found from him and sayes within it self What have I done whom have I grieved whom have I provoked what if the Lord should now for my folly and ingratitude utterly take his holy Spirit from me What if I should have so grieved him that he will dwell in me no more delight in me no more What dismal darkness and disconsolation yea what utter ruine should I be left unto However what shame and confusion of face belongs to me for my wretched disingenuity and ingratitude towards him This is the first thing that appears in the returning souls actings and frame a sincere sense of sin on the accounts mentioned wrought in it by the Holy Ghost And this a soul in the depths described must come unto if ever it expect or look for deliverance and a recovery Let not such persons expect to have a renewed sense of mercy without a revived sense of sin Secondly From hence proceedeth an ingenious free gracious Acknowledgement of sin Men may have a sense of sin and yet suffer it to lye burning as a fire shut up in their bones to their continual disquietment and not be able to come off unto a free soul opening acknowledgement Yea confession may be made in general and mention therein of that very sin wherewith the soul is most intangled and yet the soul come short of a due performance of this Duty Consider how the case stood with David Psal. 32. 3. When I kept silence my bones waxed old through my roaring all the day long How could David keep silence and yet roar all the day long What is that silence which is consistent with roaring It is a meer negation of that duty which is expressed v. 5. that is intended I acknowledge my sins unto thee and mine iniquities I have not hid It was not a silence of submission and waiting on God that he intends That would not have produced a wasting of his spiritual strength as he complains
them in the souls of men namely that all things stand between God and his Creatures as they did at their first Creation and as they have no natural notion of forgiveness so the interposition of sin weakens disturbs darkens them as to any improvement of those Apprehensions of Goodness and Benignity which they have If they have any notion of forgiveness it is from some corrupt Tradition and not at all from any universal Principle that is inbred in nature such as are those which they have of Gods Holiness and Vindictive Justice And this is the first ground from whence it appears that a real solid discovery of forgiveness is indeed a great work many difficulties and hinderances lye in the way of its accomplishment False Presumptions of Forgiveness discovered Differences between them and Faith Evangelical Before I proceed to produce and manage the remaining Evidences of this Truth because what hath been spoken lyes obnoxious and open to an Objection which must needs rise in the minds of many that it may not thereby be rendered useless unto them I shall remove it out of the way that we may pass on to what remains It will then be said doth not all this lye directly contrary to our daily experience Do we not find all men full enough most too full of Apprehensions of Forgiveness with God What so common as God is merciful Are not the Consciences and Convictions of the most stifled by this Apprehension Can you find a man that is otherwise minded Is it not a common complaint that men presume on it unto their eternal ruine Certainly then that which all men do which every man can so easily do and which you cannot keep men off from doing though it be to their hurt hath no such difficulty in it as is pretended And on this very account hath this weak endeavour to demonstrate this Truth been by some laughed to scorn men who have taken upon them the teaching of others but as it seems had need be taught themselves the very first Principles of the Oracles of God Answ. All this then I say is so and much more to this purpose may be spoken The solly and presumption of poor souls herein can never be enough lamented But it is one thing to embrace a cloud a shadow another to have the truth in reality I shall hereafter shew the true nature of forgiveness and wherein it doth consist whereby the vanity of this self-deceiving will be discovered and laid open It will appear in the issue that notwithstanding all their pretensions that the most of men know nothing at all or not any thing to the purpose of that which is under consideration I shall therefore for the present in some few Observations shew how far this delusion of many differs from a true Gospel discovery of forgiveness such as that we are enquiring after First The common notion of forgiveness that men have in the world is twofold 1. An Atheistical Presumption on God that he is not so Just and Holy or not Just and Holy in such a way and manner as he is by some represented is the ground of their perswasion of forgiveness Men think that some Declarations of God are fitted only to make them mad That he takes little notice of these things and that what he doth he will easily pass by as they suppose better becomes him Come Let us eat and drink for to morrow we shall dye This is their inward thought the Lord will not do good nor will he do evil which sayes the Psalmist is mens thinking that God is such a one as themselves Psal. 50. 21. They have no deep nor serious thoughts of his Greatness Holiness Purity Severity but think that he is like themselves so far as not to be much moved with what they do What thoughts they have of sin the same they think God hath If with them a slight ejaculation be enough to expiate sin that their consciences be no more troubled they think it is enough with God that it be not punished The generality of men make light work of sin and yet in nothing doth it more appear what thoughts they have of God He that hath slight thoughts of sin had never great thoughts of God Indeed mens-undervaluing of sin ariseth meerly from their contempt of God All sins concernments flow from its Relation unto God And as mens apprehensions are of God so will they be of sin which is an Opposition to him This is the frame of the most of men they know little of God and are little troubled about any thing that relates unto him God is not reverenced sin is but a trifle forgiveness a matter of nothing who so will may have it for asking But shall this Atheistical wickedness of the heart of man be called a discovery of forgiveness Is not this to make God an Idol He who is not acquainted with Gods Holiness and Purity who knows not sins desert and sinfulness knows nothing of forgiveness Secondly From the doctrine of the Gospel commonly preached and made known there is a general notion begotten in the minds of men that God is ready to forgive Men I say from hence have a doctrinal Apprehension of this truth without any real satisfactory foundation of that Apprehension as to themselves This they have heard this they have been often told so they think and so they are resolved to do A general perswasion hereof spreads it self over all to whom the sound of the Gospel doth come It is not fiducially resolved into the Gospel but is an Opinion growing out of the Report of it Some relief men find by it in the common course of their Conversation in the duties of Worship which they do perform as also in their troables and distresses whether internal and of conscience or external and of Providence so that they resolve to retain it And this is that which I shall briefly speak unto and therein manifest the differences between this common prevailing Apprehension of forgiveness and Faiths discovery of it to the soul in its power First That which we reject is loose and general not fixed ingrafted or planted on the mind So is it alwayes where the minds of men receive things only in their notion and not in their power It wants fixedness and foundation which defects accompany all notions of the mind that are only retained in the memory not implanted in the Judgement They have general thoughts of it which they use as occasion serves They hear that God is a merciful God and as such they intend to deal with him For the true bottom rise and foundation of it whence or on what account the pure and holy God who will do no iniquity the Righteous God whose judgement it is that they that commit sin are worthy of death should yet pardon iniquity transgression and sin they weigh it not they consider it not or if they do it is in a slight and notional way as they consider
this matter and that is his eternal designation of the persons who shall be made partakers of this mercy He hath not left this thing to hazard and uncertainties that it should as it were be unknown to him who should be pardoned and who not Nay none ever are made partakers of forgiveness but those whom he hath eternally and graciously designed thereunto So the Apostle declares it Eph. 1. 5 6 7. the rise is his eternal Predestination the end the glory of his Grace the means Redemption in the blood of Christ the thing it self forgiveness of sins None ever are or can be made partakers thereof but by vertue of this Act of Gods Will and Grace which thereupon hath a peculiar influence into it and is to be respected in the consideration of it I know this may be abused by pride profaneness and unbelief and so may the whole work of Gods Grace and so it is even the blood of Christ in an especial manner but in its proper place and use it hath a signal influence into the glory of God and the consolation of the souls of men There are also other Acts of this purpose of Gods Grace as of giving sinners unto Christ and giving sinners an interest in Christ which I shall not insist upon because the nature of them is sufficiently discovered in that one explained already Secondly Forgiveness hath respect unto the Propitiation made in and by the blood of Christ the Son of God This was declared in the opening of the words Indeed here lyes the knot and center of Gospel forgiveness It flows from the Cross and springs out of the Grave of Christ. Thus Elihu describes it Job 33. 24. God is gracious unto him and saith deliver him from going down to the pit I have found a ransom The whole of what is aimed at lyes in these words 1. There is Gods gracious and merciful heart towards a sinner He is gracious unto him 2. There is Actual Condonation it self of which we shall treat afterward He saith deliver him from going down to the pit And 3. There is the center of the whole wherein Gods gracious heart and actual pardon do meet and that is the ransome the propitiation or attonement that is in the blood of Christ of which we speak I have found a ransome The same is expressed Isa. 53. 11. My rightoous servant shall justifie many for he shall bear their iniquities Of the justification of sinners Absolution or pardon is the first part This ariseth from Christs bearing of their iniquities Therein he finished the transgression made an end of sin and made Reconciliation for iniquity Dan. 9. 24. Even all the Sacrifices and so consequently the whole worship of the Old Testament evinced this Relation between forgiveness and bloodshedding whence the Apostle concludes that without shedding of blood there is no remission Heb. 9. 22. that is all pardon ariseth from bloodsheding even of the blood of the Son of God So that we are said in him to have Redemption even the forgiveness of sins Ephes. 1. 17. Our Redemption in his blood is our forgiveness not that we are all actually pardoned in the blood of his Cross for thereunto must be added Gospel condonation of which afterwards but thereby it is procured the grant of pardon is therein sealed and security given that it shall in due time be made out unto us To which purpose is that discourse of the Apostle Rom. 3. 24 25 26. The work there mentioned proceeds from Grace is managed to the interest of Righteousness is carryed on by the blood of Christ and issues in forgiveness now the blood of Christ relates variously to the pardon of sin First Pardon is purchased and procured by it Our Redemption is our forgiveness as the cause contains the effect No soul is pardoned but with respect unto the blood of Christ as the procuring cause of that pardon Hence he is said to have washed us in his blood Rev. 1. 5. In himself to have purged our sins Heb. 1. 3. by one offering to have taken away sin and for ever to have perfected them that are sanctified Heb. 10. to be the ransome and propitiation of our sins 1 John 2. 2. to have made an end of sin Dan. 9. 24. and to have made Reconciliation for the sins of his people Heb. 2. 17. God hath enclosed his rich stores of pardon and mercy in the blood of Jesus Secondly Because in his blood the Promise of pardon is ratified and confirmed so that nothing is wanting to our compleat forgiveness but our pleading the Promise by faith in him 2 Cor. 1. 20. All the Promises of God are in him Yea and in him Amen that is faithfully and irrevocably and immutably established And therefore the Apostle having told us that this is the Covenant of God that he would be merciful to our sins and iniquities Heb. 8. 12. He informs us that in the undertaking of Christ this Covenant is become a Testament Chap. 9. 15 16 17. So ratified in his blood that mercy and forgiveness of sin is irrevocably confirmed unto us therein Thirdly Because he hath in his own Person as the Head of the Church received an acquitment for the whole body His Personal discharge upon the accomplishment of his work was a pledge of the discharge which was in due time to be given to his whole mystical body Peter tells us Acts 2. 24. That it was impossible he should be detained by death And why so because death being penally inflicted on him when he had paid the debt he was legally to be acquitted Now for whom and in whose name and stead he suffered for them and in their name and stead he received his acquitment Fourthly Because upon his death God the Father hath committed unto him the whole management of the business of forgiveness Acts 5. 31. He now gives repentance and the forgiveness of sins It is Christ that forgives us Col. 3. 13. All forgiveness is now at his disposal and he pardoneth whom he will even all that are given unto him of the Father not casting out any that come to God by him He is intrusted with all the stores of his Fathers purpose and his own purchase and thence tells us that all things that the Father hath are his John 16. 15. In all these respects doth forgiveness relate to the blood of Christ. Mercy Pardon and Grace could find no other way to issue forth from the heart of the Father but by the heart blood of the Son and so do they stream unto the heart of the sinner Two things are principally to be considered in the respect that forgiveness hath to the blood of Christ. 1. The way of its Procurement 2. The way of its Administration by him The first is deep mysterious dreadful It was by his blood the blood of the Cross the travel of his soul his undergoing wrath and curse 2. The other is gracious merciful and tender whence so many things
unto a Resolution of waiting in the condition wherein the soul is This the Church comes unto Lam. 3. 26. It is good that a man should both hope and quietly wait for the salvation of the Lord. I will not give over my expectation I will not make haste nor limit God but I will lye at his foot until his own appointed time of mercy shall come Expectation and Quietness make up waiting These the soul attains unto with this supportment It looks upwards as a servant that looks to the hands of his Master still fixed on God to see what he will do to hear what he will speak concerning him missing no season no opportunity wherein any discovery of the Will of God may be made to him And this he doth in quietness without repining or murmuring turning all his complaints against himself and his own vileness that hath cut him short from a participation of that fulness of Love and Grace which is with God That this Effect also attends this Faith will fully appear in the close of the Psalm 3. It supports unto waiting in the use of all means for the attainment of a sense of forgiveness and so hath its Effect in the whole course of our obedience There is forgiveness with thee that thou maist be feared To fear the Lord is an expression comprehensive of his whole Worship and all our duty This I am encouraged saith the Psalmist unto in my depths because there is forgiveness with thee I will abide in all duties in all the wayes of thy Worship wherein thou maist be found And however it be for a while the latter end of that soul who thus abideth with God will be peace Let us then nextly see by what wayes and means it yields this supportment 1. It begets a liking of God in the soul and consequently some love unto him The soul apprehends God as one infinitely to be desired and delighted in by those who have a share in forgiveness It cannot but consider him as good and gracious however its own estate be hazardous Psal. 73. 1 2. Yet God is good to Israel to such as are of a clean heart as for me my feet were almost gone my steps had well nigh slipt However the state stands with me yet I know that God is good good to Israel and therewith shall I support my self When once this ground is got upon the soul that it considers God in Christ as one to be delighted in and loved great and blessed effects will ensue 1. Self-abhorrency and Condemnation with Resignation of all to God and permanency therein do certainly attend it 2. Still somewhat or other in God will be brought to mind to relieve it under faintings some new springs of hope will be every day opened 3. And the soul will be insensibly wrought upon to delight it self in dealing with God Though in its own particular it meets with frowns chidings and repulses yet this still relieves him that God is so as hath been declared so that he sayes however it be yet God is good and it is good for me to wait upon him Without this discovery the soul likes not God and whatever it doth with respect unto him it is because it dares do no otherwise being overawed with his terror and greatness And such Obedience God may have from Devils 2. It removes sundry overwhelming difficulties that lye in the souls way before it close with this discovery of forgiveness As 1. It takes away all those Hinderances that were formerly insisted on from the Greatness Holiness and severity of God the inexorableness and strictness of the Law and the natural actings of conscience rising up against all hopes of forgiveness All these are by this faith removed and taken out of the way Where this faith is it discovers not only forgiveness as hath been shewed but also the true nature of Gospel forgiveness It reveals it as flowing from the Gracious Heart of the Father through the blood of the Son Now this Propitiation in the blood of the Son removeth all these difficulties even antecedently unto our special sense of an interest therein It shews how all the properties of God may be exalted and the Law fulfilled and yet forgiveness given out to sinners And herein lyes no small advantage unto a soul in its approaches unto God All those dreadful Apprehensions of God which were wont to beset him in the first thoughts of coming to him are now taken out of the way so that he can quietly apply himself unto his own particular concernments before him 2. In particular it removes the overwhelming consideration of the unspeakable greatness of sin This presseth the soul to death when once the heart is possessed with it Were not their sins so great such as no heart can imagine or tongue declare it might possibly be well with them say distressed sinners They are not so troubled that they are sinners as that they are great sinners Not that these and those sins they are guilty of but that they are great sins attended with fearful aggravations Otherwise they could deal well enough with them Now though this discovery free men not from the entanglement of their sins as theirs yet it doth from the whole entanglement of their sins as great and many This consideration may be abstracted The soul sees enough in God to forgive great sins though it doth not as yet to forgive his sins That great sins shall be pardoned this discovery puts out of Question Whether his sin shall be pardoned is now all the enquiry Whatever any faith can do that this faith will do unless it be the making of particular Application of the things believed unto it self The soul then can no longer justly be troubled about the greatness of sin the infiniteness of forgiveness that he sees in God will relieve him against it All that remains is that it is his own sin about which he hath to deal whereof afterwards These and the like difficulties are removed by it 3. It gives some Life in and Encouragement unto duty And that First Unto duty as duty Eying God by faith in such a fulness of Grace the soul cannot but be encouraged to meet him in every way of duty and to lay hold upon him thereby Every way leading to him as leading to him must be well liked and approved of and Secondly To all duties and herein lyes no small advantage God is oftentimes found in duties but in what or of what kind he will be found of any one in particular is uncertain This faith puts the soul on all So it did the Spouse in the parallel to that in hand Cant. 3. 2 3 4. Now what supportment may be hence obtained is easily apprehended supportment not from them or by them but in them as the means of entercourse between God and the soul. From these Effects of this discovery of forgiveness in God there things will ensue which are sufficient to maintain the spiritual life
whom I am chief Howbeit for this cause I obtained mercy that in me first Jesus Christ might shâ—w forth all long-suffering for a pattern to them that should hereafter believe on him to life everlasting A great sinner saith he the chiefest of sinners I was which he manifests by some notable instances of his sin I was saith he a blasphemer the highest sin against God a Persecutor the highest sin against the Saints Injurious the highest wickednes towards mankind But saith he I obtained mercy I am pardoned and that with a blessed effect First That he should after all this be so accounted faithful as to be put into the Ministry And then that the Grace of our Lord Jesus Christ in him and towards him was exceeding abundant And what was the Reason what was the cause that he was thus dealt withal Why it was that he might be a pattern an Evidence an Argument that there was Grace Mercy Forgiveness to be had for all sorts of sinners that would believe to life Everlasting To conclude then this Evidence Every one who is now in Heaven hath his pardon sealed in the blood of Christ. All these pardons are as it were hanged up in the Gospel they are all enrolled in the Promises thereof for the encouragement of them that stand in need of forgiveness to come and sue out theirs also Fear not then the Guilt of sin but the Love of it and the power of it If we love and like sin better than forgiveness we shall assuredly go without it If we had but rather be pardoned in Gods way than perish our condition is secure V. The same is evident from the Patience of God towards the world and the end of it For the clearing hereof we may observe 1. That upon the first entrance of sin and breach of that Covenant which God had made with mankind in Adam he might immediately have executed the Threatned Curse and have brought eternal death upon them that sinned Justice required that it should be so and there was nothing in the whole creation to interpose so much as for a reprieve or a respite of vengeance And had God then sent sinning man with the Apostate Angels that induced him into sin immediately into eternal destruction he would have been glorified in his Righteousness and Severity by and among the Angels that sinned not or he could have created a new race of innocent creatures to have worshipped him and glorified him for his Righteous Judgement even as all the Elect at the last day shall do for the destruction of ungodly men 2. God hath not taken this course He hath continued the race of mankind for a long season on the earth he hath watched over them with his Providence and exercised exceeding Patience forbearance and longsuffering towards them This the Apostle Paul at large discourseth on Acts 14. 15 16 17. Chap. 17. 24 25 26 27 28 29 30. as also Rom. 2. 4. And it is open and manifest in their event The whole world is every day filled with tokens of the power and patience of God Every Nation every City every Family is filled with them 3. That there is a common Abuse of this patience of God visible in the world in all Generations So it was of old God saw it to be so and complained of it Gen. 6. 5 6. All the evil sin wickedness that hath been in the world which no heart can conceive no tongue can express hath been all an abuse of this patience of God This with the most is the consequent of Gods patience and forbearance Men count it a season to fulfill all the abominations that their evil hearts can suggest unto them or Satan draw them into a combination with himself in This the state of things in the world proclaims and every ones experience confirms 4. Let us therefore consider what is the true and proper end of this patience of God towards the world enduring it in sin and wickedness for so long a season and suffering one Generation to be multiplyed after another Shall we think that God hath no other design in all this Patience towards mankind in all Generations but meerly to suffer them all and every one without Exception to sin against him dishonour him provoke him that so he may at length everlastingly destroy them all It is confessed that this is the Consequent the event of it with the most through their perverse wickedness with their love of sin and pleasure But is this the design of God his only design hath he no other purpose but meerly to forbear them a while in their folly and then to avenge himself upon them Is this his intendment not only towards those who are obstinate in their Darkness Ignorance and Rebellion against him whose damnation is just and sleepeth not but also towards those whom he stirs up by his Grace to seek after a Remedy and Deliverance from the state of sin and death God forbid yea such an apprehension would be contrary to all those notions of the infinite Wisdom and Goodness of God which are ingrafted upon our hearts by nature and which all his works manifest and declare Whatever therefore it be this cannot be the design of God in his patience towards the world It cannot be but that he must long since have cut off the whole race of mankind if he had no other thoughts and purposes towards them 5. If this Patience of God hath any other Intention towards any any other effect upon some upon any that is to be reckoned the principal End of it and for the sake whereof it is evidently extended unto some others consiquentially unto all For those concerning whom God hath an especial design in his patience being to be brought forth in the world after the ordinary way of mankind and that in all Ages during the continuance of the world from the beginning unto the end thereof the patience which is extended unto them must also of necessity reach unto all in that variety wherein God is pleased to exercise it The whole world therefore is continued under the patience of God and the fruits of it for the sake of some that are in it 6. Let us therefore see what is the End of this Patience and what it teacheth us Now it can have no end possible but only that before rejected unless there be forgiveness of sins with God Unless God be ready and willing to forgive the sins of them that come to him according unto his appointment his patience is meerly subservient unto a design of wrath anger severity and a Resolution to destroy Now this is an abomination once to suppose and would reflect unspeakable dishonour upon the Holy God Let a Man but deal thus and it is a token of as evil an habit of mind and perverse as any can befall him Let him bear with these that are in his power in their faults for no other end or with no other design but that he
be encouraged by it to use it unto the end and purpose for which it is exercised towards us You that are yet in doubt of your condition consider that the patience of God was extended unto you this day this very day that you might use it for the obtaining of the remission of your sins Lose not this day not one day more as you love your souls For wosul will be their condition who shall perish for despising or abusing of the patience of God VI. The faith and experience of the Saints in this world give in testimony unto this truth and we know that their Record in this matter is true Let us then ask of them what they believe what they have found what they have Experience of as to the forgiveness of sin This God himself directs and leads us unto by appealing unto our own experience whence he shews us that we may take relief and supportment in our distresses Isa. 40. 28. Hast thou not heard hast not thou known Hast not thou thy self who now cryest out that thou art lost and undone because God hath forsaken thee sound and known by experience the contrary from his former dealings with thee And if our own Experiences may confirm us against the workings of our unbelief so may those of others also And this is that which Eliphas directs Job unto Chap. 6. 1. Call now if there be any that will answer thee and to which of the Saints wilt thou look It is not a supplication to them for help that is intended but an enquiry after the Experience in the case in hand wherein he wrongfully thought they could not justifie Job 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which of the Saints on the right hand or left wilt thou have regard in this matter Some would foolishly hence seek to confirm the Invocation of the Saints departed when indeed if they were intended it is rather forbidden and discountenanced than directed unto But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 16. 2. The Saints that are in the Earth whose experiences Job is directed to enquire into and after David makes it a great encouragement unto waiting upon God as a God hearing prayers that others had done so and found success Psal. 34. 6. This poor man cryed unto the Lord and the Lord heard him and saved him out of his troubles If he did so and had that blessed Issue why should not we do so also The experiences of one are often proposed for the confirmation and establishment of others so the same David Come saith he and hear all ye that fear God and I will declare what he hath done for my soul. He contents not himself to mind them of the Word Promises and Providence of God which he doth most frequently but he will give them the encouragement and supportment also of his own Experience So Paul tells us that he was comforted of God in all his tribulation that he might be able to comfort them which are in any trouble by the comfort wherewith he himself was comforted of God 2 Cor. 1. 4. That is that he might be able to communicate unto them his own experience of Gods dealing with him and the satisfaction and Assurance that he found therein So also he proposeth the example of Gods dealing with him in the pardon of his sins as a great motive unto others to believe 1 Tim. 1. 13 14 15 16. And this mutual communication of satisfying experiences in the things of God or of our spiritual sense and evidence of the Power Efficacy and Reality of Gospel Truths being rightly managed is of singular use to all sorts of Believers So the same Great Apostle acquaints us in his own Example Rom. 1. 11 12. I long to see you that I may impart unto you some spiritual gift to the end you may be established that is that I may be comforted together with you by the mutual faith both of you and me He longed not only to be instructing of them in the pursuit of the work of the Ministry committed unto him but to confer also with them about their mutual faith and what Experiences of the peace of God in Believing they had attained We have in our case called in the Testimony of the Saints in Heaven with whom these on earth do make up one family even that one family in Heaven and Earth which is called after the name of the Father of our Lord Jesus Christ Eph. 3. 14 15. And they all agree in their Testimonie as becomes the Family and Children of God But these below we may deal personally with whereas we gather the Witness of the other only from what is left upon record concerning them And for the clearing of this Evidence sundry things are to be observed As 1. Men living under the profession of Religion and not experiencing the power vertue and efficacy of it in their hearts are whatever they profess very near to Atheism or at least exposed to great temptations thereunto If they profess they know God but in works deny him they are abominable and disobedient and unto every good work reprobate Tit. 1. 16. Let such men lay aside Tradition and Custome let them give up themselves to a free and a rational consideration of things and they will quickly find that all their profession is but a miserable self-deceiving and that indeed they believe not one word of the Religion which they profess For of what their Religion affirms to be in themselves they find not any thing true or real And what Reason have they then to believe that the things which it speaks of that are without them are one jot better If they have no Experience of what it affirms to be within them what confidence can they have of the Reality of what it reveals to be without them John tells us that he who saith he loves God whom he hath not seen and doth not love his Brother whom he hath seen is a lyar Men who do not things of an equal concernment unto them wherein they may be tryed are not to be believed in what they profess about greater things whereof no tryal can be had So he that believes not who experienceth not the power of that which the Religion he professeth affirms to be in him if he sayes that he doth believe other things which he can have no Experience of he is a lyar For instance he that professeth the Gospel avows that the death of Christ doth crucifie sin that faith purifieth the heart that the Holy Ghost quickens and enables the soul unto duty that God is good and gracious unto all that come unto him that there is precious Communion to be obtained with him by Christ that there is great Joy in believing These things are plainly openly frequently insisted on in the Gospel Hence the Apostle presseth men unto Obedience on the account of them and as it were leaves them at liberty from it if
they were not so Phil. 2. 11. Now if men have lived long in the profession of these things saying that they are so but indeed find nothing of Truth Reality or Power in them have no experience of the effects of them in their own hearts or souls what stable ground have they of believing any thing else in the Gospel whereof they cannot have experience A man professeth that the death of Christ will mortifie sin and subdue corruption Why doth he believe it because it is so affirmed in the Gospel How then doth he find it to be so Hath it this effect upon his soul in his own heart not at all he finds no such thing in him How then can this man believe that Jesus Christ is the Son of God because it is affirmed in the Gospel seeing that he finds no real truth of that which it affirms to be in himself So our Saviour argues John 3. 12. If I have told you earthly things and ye believe not how will you believe if I tell you heavenly things If you believe not the doctrine of Regeneration which you ought to have experience of as a thing that is wrought in the hearts of men on the earth how can you assent unto those heavenly mysteries of the Gospel which at first are to be received by a pure Act of faith without any present sense or experience Of all dangers therefore in profession let professors take heed of this namely of a customary traditional or doctrinal owning such truths as ought to have their effects and accomplishment in themselves whilst they have no experience of the reality and efficacy of them This is plainly to have a form of godliness and to deny the power thereof And of this sort of men do we see many turning Atheists Scoffers and open Apostates they find in themselves that their profession was a lye and that in truth they had none of those things which they talked of And to what end should they continue longer in the avowing of that which is not Besides finding these things which they have professed to be in them not to be so they think that what they have believed of the things that are without them are of no other nature and so reject them alltogether You will say then What shall a man do who cannot find or obtain an experience in himself of what is affirmed in the Word he cannot find the death of Christ crucifying sin in him and he cannot find the Holy Ghost sanctifying his nature or obtain Joy in believing What shall he then do Shall he not believe or profess those things to be so because he cannot obtaine a blessed Experience of them I answer Our Saviour hath perfectly given direction in this case John 7. 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self Continue in following after the things revealed in the Doctrine of the Gospel and you shall have a satisfactory experience that they are true and that they are of God cease not to act faith on them and you shall find their effects for then shall we know if we follow on to know the Lord Hoseah 6. 3. Experience will ensue upon permanency in faith and obedience Yea the first Act of sincere believing will be accompanied with such a taste will give the soul so much experience as to produce a firm adherence unto the things believed And this is the way to prove what is that good and acceptable and perfect Will of God which is revealed unto us Rom. 12. 2. 2. Where there is an inward spiritual Experience of the power reality and efficacy of any supernatural truth It gives great satisfaction stability and Assurance unto the soul. It puts the soul out of danger or suspicion of being deceived and gives it to have the Testimony of God in it self So the Apostle tells us He that believeth on the Son of God hath the witness in himself 1 John 5. 9. He had discoursed of the manifold testimony that is given in Heaven by all the holy Persons of the Trinity and on earth by Grace and Ordinances unto the forgiveness of sin and eternal life to be obtained by Jesus Christ. And this Record is true firm and stable an abiding foundation for souls to rest upon that will never deceive them But yet all this while it is without us It is that which we have no Experience of in our selves Only we rest upon it because of the Authority and faithfulness of them that give it But now he that actually believeth he hath the Testimony in himself he hath by experience a real evidence and assurance of the things testified unto namely that God hath given us eternal life And that this life is in the Son v. 12. Let us then a little consider wherein this evidence consisteth and from whence this Assurance ariseth To this end some few things must be considered As 1. That there is a great Answerableness and Correspondency between the heart of a Believer and the truth that he doth believe As the Word is in the Gospel so is Grace in the heart yea they are the same thing variously expressed Rom. 6. 17. You have obeyed from the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of Doctrine delivered unto you As our Translation doth not so I know not how in so few words to express that which is emphatically here insinuated by the Holy Ghost The meaning is that the Doctrine of the Gospel begets the form figure image or likeness of it self in the hearts of them that believe So they are cast into the mould of it As is the one so is the other The principle of Grace in the heart and that in the Word are as children of the same Parent compleatly resembling and representing one another Grace is a living Word and the Word is figured limned Grace As is Regeneration so is a Regenerate heart As is the Doctrine of faith so is a Believer And this gives great Evidence unto and Assurance of the things that are believed As we have heard so we have seen and found it such a soul can produce the duplicate of the Word and so adjust all things thereby 2. That the first Original Expression of Divine Truth is not in the Word no not as given out from the infinite Abysse of Divine Wisdom and Veracity but it is first hid laid up and expressed in the Person of Christ. He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first pattern of truth which from him is expressed in the Word and from and by the Word impressed on the hearts of Believers so that as it hath pleased God that all the treasures of Wisdom and Knowledge should be in him dwell in him have their principal residence in him Col. 2. 3. So the whole Word is but a Revelation of the Truth in Christ or an expression of his Image and likeness to the Sons of men Thus we
Son in this manner to testifie it And he did it because it could no other way be brought about as hath been declared Do we doubt whether there be forgiveness with God or no or whether we shall obtain it if we address our selves unto him for to be made partakers of it Consider the Condition of his Son in the world review his Afflictions Poverty Temptation Sorrows Sufferings Then ask our souls To what end was all this And if we can find any other design in it any other Reason Cause or Necessity of it but only and meerly to testifie and declare that there is forgiveness with God and to purchase and procure the Communication of it unto us let us abide in and perish under our fears But if this be so we have sufficient warranty to assure our souls in the expectation of it 4. Besides all this there ensues upon what went before that great and wonderfull Issue in the death of the Son of God This thing was great and marvellous and we may a little enquire into what it was that was designed therein And hereof the Scripture gives us a full account As 1. That he dyed to make Attonement for Sin or Reconciliation for Iniquity Dan. 9. 24. He gave his life a ransom for the sins of many Matth. 20. 28. 1 Tim. 2. 6. He was in it made sin that others might become the righteousness of God in him 2 Cor. 5. 20. Rom. 8. 3. Therein he bare our sins in his body on the Tree 1 Pet. 2. 24. This was the state of this matter Notwithstanding all the Love Grace and condescention before mentioned yet our sins were of that nature and so directly opposite unto the Justice and Holiness of God that unless Attonement were made and a Price of Redemption paid there could be no Pardon no forgiveness obtained This therefore he undertook to do and that by the Sacrifice of himself answering all that was prefigured by and represented in the Sacrifices of old as the Apostle largely declares Heb. 10. 5 6 7 8 9. And herein is the forgiveness that is in God copied out and exemplified so clearly and evidently that he that cannot read it will be cursed unto Eternity Yea and let him be accursed for what can be more required to justifie God in his eternal destruction He that will not believe his Grace as testified and exemplified in the Blood of his Son let him perish without remedy Yea but 2. The Curse and Sentence of the Law lyes on record against sinners It puts in its Demands against our acquittance and layes an obligation upon us unto punishment And God will not reject nor destroy his Law unless it be answered there is no acceptance for sinners This therefore in the next place his death was designed unto As he satisfied and made Attonement by it unto Justice that was the fountain spring and cause of the Law so he fulfilled and answered the demands of the Law as it was an Effect of the Justice of God So Rom. 8. 13. He suffered in the likeness of sinful flesh that the Righteousness of the Law might be fulfilled and answered He answered the Curse of the Law when he was made a Curse for us Gal. 3. 13. And so became as to the Obedience of the Law the end of the Law for Righteousness unto them that do believe Rom. 10. 3 4. And as to the penalty that it threatned he bore it removed it and took it out of the way So hath he made way for forgiveness through the very heart of the Law it hath not one word to speak against the pardon of them that do believe But 3. Sinners are under the power of Satan he layes a claim unto them and by what means shall they be rescued from his interest and dominion This also his death was designed to accomplish For as he was manifest to destroy the works of the Devil 1 John 3. 8. So by death he destroyed him that had the power of death Heb. 2. 14. That is to despoil him of his Power to destroy his Dominion to take away his plea unto sinners that believe as we have at large elsewhere declared And by all these things with many other concernments of his death that might be instanced in we are abundantly secured of the forgiveness that is with God And of his willingness that we should be made partakers thereof 5. Is this all Did his Work cease in his death Did he no more for the securing of the forgiveness of sins unto us but only that he dyed for them Yes he lives also after death for the same end and purpose This Son of God in that nature which he assumed to expiate sin by death lives again after death to secure unto us and to compleat the forgiveness of sins And this he doth two wayes 1. Being raised from that death which he underwent to make Attonement for sin by the Power and Good Will of God he evidenceth and testifieth unto us that he hath fully performed the work he undertook and that in our behalf and for us he hath received a discharge Had he not answered the guilt of sin by his death he had never been raised from it 2. He lives after death a Mediatory Life to make intercession for us that we may receive the forgiveness of sin as also himself to give it out unto us which things are frequently made use of to encourage the souls of men to believe and therefore shall not at present be further insisted on Thus then stands this matter that Mercy might have a way to exercise it self in forgiveness with a consistency unto the Honour of the Righteousness and Law of God was the Son of God so sent for the ends and purposes mentioned Now herein consisteth the greatest Work that God did ever perform or ever will It was the most eminent product of Infinite Wisdom Goodness Grace and Power And herein do all the Excellencies of God shine forth more gloriously than in all the works of his hands Let us then wisely ponder and consider this matter let us bring our own souls with their Objections unto this Evidence and see what exception we have to lay against it I know nothing will satisfie unbelief the design of it is to make the soul find that to be Iso hereafter which it would perswade it of here namely that there is no forgiveness in God And Satan who makes use of this Engine knows full well that there is none for them who believe there is none or rather will not believe that there is any For it will at the last day be unto men according unto their faith or unbelief He that believeth aright and he that believeth not that forgiveness is with God as to their own particulars shall neither of them be deceived But what is it that can be reasonably excepted against this evidence this foundation of our faith in this matter God hath not sent his Son in vain which
yet he must have done as we have shewed had he not designed to manifest and exercise forgiveness towards sinners Wherefore to confirm our faith from hence let us make a little search into these things in some particular enquiries 1. Seeing the Son of God dyed in that way and manner that he did according to the determinate Counsel and Will of God wherefore did he do so and what aimed he at therein Answ. It is plain that he dyed for our sins Rom. 4. 25. that is to make reconciliation for the sins of his people Heb. 2. 17 18. This Moses and the Prophets this the whole Scripture testifieth unto and without a supposal of it not one word of it can be aright believed Nor can we yield any due Obedience unto God without it 2. What then did God do unto him What was in transaction between God as the Judge of all and him that was the Mediator of the Church Answ. God indeed laid on him the iniquities of us all Isa. 53. 6. all the sins of all the Elect yea he made him a curse for us Gal. 3. 13. And making him a sin offering or an offering for sin he condemned sin in the flesh Rom. 8 3. 2 Cor. 5. 21. So that all that which the Justice or Law of God had to require about the punishment due unto sin was all laid and executed on him 3. What then did Christ do in his death What did he aim at and design What was his intention in submitting unto and undergoing the Will of God in these things Answ. He bare our sins in his own body upon the Tree 1 Pet. 2. 24. He took our sins upon him undertook to answer for them to pay our debts to make an end of the difference about them between God and sinners Dan. 9. 24. His aim undoubtedly was by all that he underwent and suffered so to make Attonement for sin as that no more could on that account be expected 4. Had God any more to require of sinners on the account of sin that his Justice might be satisfied his Holiness vindicated his Glory exalted his Honour be repaired than what he charged on Christ Did he lay somewhat of the penalty due to sin on him execute some part of the curse of the Law against him and yet reserve some wrath for sinners themselves Answ. No doubtless He came to do the whole Will of God Heb. 10. 7 8. And God spared him not any thing that in his holy will he had appointed to be done unto sin Rom. 8. 32. He would never have so dealt with his Son to have made an half work of it nor is the work of making satisfaction for sin such as that any the least part of it should ever be undertaken by another Nothing is more injurious or blasphemous against God and Christ than the foolish imagination among the Papists of works satisfactory for the punishment due to sin or any part of it As also is their Purgatory pains to expiate any remaining guilt after this life This work of making satisfaction for sin is such as no creature in Heaven or Earth can put forth an hand unto It was wholly committed to the Son of God who alone was able to undertake it and who hath perfectly accomplished it So that God now sayes fury is not in me he that will lay hold on my strength that he may have peace he shall have peace Isa. 21. 4. 5. What then became of the Lord Christ in his undertaking Did he go through with it or did he faint under it Did he only testifie his Love and shew his good will for our deliverance or did also effectually pursue it and not faint until he had made a way for the exercise of forgiveness Answ. It was not possible that he should be detained by the pains of death Acts 2. 24. He knew before hand that he should be carried through his work that he should not be forsaken in it nor saint under it Isa. 50. 6 7 8. And God hath given this unquestionable evidence of his discharge of the debt of sin to the utmost in that he was acquitted from the whole account when he was raised from the dead For he that is given up to prison upon the sentence of the Law for the debt of sin shall not be freed untill he have paid the utmost farthing This therefore he manifested himself to have done by his Resurrection from the dead 6. What then is now become of him Where is he and what doth he Hath he so done his work and laid it aside or doth he still continue to carry it on until it be brought unto its perfection Answ. It is true he was dead but he is alive and lives for ever and hath told us that because he liveth we shall live also And that because this is the end of his mediatory life in Heaven he lives for ever to make Intercession for us Heb. 7. 26 27. And to this end that the forgiveness of sin which he hath procured for us may be communicated unto us that we might be made partakers of it and live for ever What ground is left of questioning the Truth in hand What link of this Chain can unbelief break in or upon If men resolve notwithstanding all this Evidence and Assurance that is tendred unto them thereof that they will not yet believe that there is forgiveness with God or will not be encouraged to attempt the securing of it unto themselves or else despise it as a thing not worth the looking after It is enough for them that declare it that preach these things that they are a sweet savour unto God in them that perish as well as in them that are saved And I bless God that I have had this Opportunity to bear Testimony to the Grace of God in Christ which if it be not received it is because the God of this world hath blinded the eyes of men that the light of the Gospel of the Glory of God should not shine into their minds But Christ will be glorified in them that believe on these principles and foundations XIII Another Evidence of the same Truth may be taken from hence that God requires forgiveness in us that we should forgive one another and therefore doubtless there is forgiveness with him for us The sense of this Consideration unto our present purpose will be manifest in the ensuing Observations First It is certain that God hath required this of us The Testimonies hereof are many and known so that they need not particularly to be repeated or insisted on See Luke 17. 3 4. Ephes. 4. 32. Matth. 18 24. unto the end Only there are some things that put a singular Emphasis upon this Command manifesting the great importance of this duty in us which may be marked As 1. That our Saviour requires us to carry a sense of our Integrity and Sincerity in the discharge of this duty along with us in our Addresses unto God in
and anxiety about them This made him fear lest God was his enemy and would continue to deal with him in all feverity So was it with Josephs Brethren in their distresses Gen. 42. 21. They said one to another we are verily guilty concerning our Brother in that we saw the anguish of his soul when he sought us and we would not hear therefore is this distress come upon us And vers 22. Behold his blood is required Their distress revives a deep perplexing sense of the guilt of sin many years past before and that under all its aggravating circumstances which spoiled them of all their reliefs and comforts filling them with Confusion and Trouble though absolutely innocent as to what was come on them And the like appeared in the Widdow of Zareptha with whom Elijah sojourned during the famine Upon the death of her Son which it seems was some what extraordinary she cryed out unto the Prophet What have I to do with thee thou Man of God Art thou come to call my sins to remembrance and to slay my Son 1 King 17 18. It seems some great sin she had formerly contracted the guilt of and now upon her sore Affliction in the death of her only child the Remembrance of it was recalled and revived upon her soul. Thus deep calleth unto deep at the noise of Gods water spouts and then all his waves and billows go over a person Psal. 42. 7. The deep of Afflictions calleth up the deep of the guilt of sin and both in conjunction become as billows and waves passing over the soul. We see only the outside of mens afflictions they usually complain only of what doth appear And an easie thing it is supposed to be to apply relief and comfort unto those that are distressed The Rule in this matter is so clear so often repeated and inculcated the promises annexed unto this condition so many and precious that every one hath in readiness what to apply unto them who are so exercised But oftentimes we know nothing of the Gall and Wormwood that is in mens Affliction they keep that to themselves and their souls feed upon them in secret Lam. 3. 12. God hath stirred up the Remembrance of some great sin or sins and they look upon their Afflictions as that wherein he is come or beginning to enter into Judgement with them And is it any wonder if they be in darkness and filled with disconsolation 2. There is in many Afflictions something that seems New and peculiar wherewith the soul is surprised and cannot readily reduce its condition unto what is taught about Afflictions in General This perplexeth and intangleth it It is not Affliction it is troubled withall but some one thing or other in it that appears with an Especial dread unto the soul so that he questioneth whether ever it were so with any other or no and is thereby deprived of the supportment which from former Examples it might receive And indeed when God intendeth that which shall be a deep Affliction he will put an Edge upon it in matter or manner or circumstances that shall make the soul feel its sharpness He will not take up with our bounds and measures and with which we think we could be contented But he will put the impress of his own greatness and terrour upon it that he may be acknowledged and submitted unto Such was the State with Naomi When from a full and plentiful condition she went into a strange Countrey with an Husband and two Sons where they all dyed leaving her destitute and poor Hence in her account of Gods dealing with her she sayes call me not Naomi that is pleasant but call me mara that is bitter for the Almighty hath dealt very bitterly with me I went out Full and the Lord brought me again Empty why then call ye me Naomi since the Lord hath testified against me and the Almighty hath afflicted me Ruth 1. 20 21. So was it with Job with the Widdow of Zareptha and with her at Naim who was burying her only Child And still in many Afflictions God is pleased to put in an entangling specialty which perplexeth the soul and darkens it in all its Reasonings about the Love of God towards it and its interest in Pardon and Grace 3. In some Affections are very strong and Importunate as fixed on lawful things whereby their Nature is made sensible and tender and apt to receive very deep impressions from urgent Afflictions Now although this in its self be a good natural frame and helps to preserve the soul from that stout hardness which God abhors yet if it be not watched over it is apt to perplex the soul with many intangling Temptations The Apostle intimates a double evil that we are obnoxious unto under tryals and Afflictions Heb. 12. 5. My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him Men may either through a natural stoutness despise and contemn their sufferings and be obstinate under them or faint and despond and so come short of the end which God aimes at for them to be attained in a way of duty Now though the frame spoken of be not obnoxious unto the first extream yet it is greatly to the latter which if not watched against is no less pernitious than the former Affections in such persons being greatly moved they cloud and darken the mind and fill it with strange Apprehensions concerning God and themselves Every thing is presented unto them through a Glass composed of Fear Dread Terrour Sorrow and all sorts of disconsolations This makes them faint and despond unto very sad apprehensions of themselves and their Conditions 4. Afflictions find some entangled with very strong corruptions as Love of the World or the pleasure of it of Name or Reputation of great contrivances for posterity and the like or it may be in things carnal or sensual Now when these unexpectedly meet together great Afflictions and strong Corruptions it is not conconceivable what a combustion they will make in the soul. As a strong medicine or potion meeting with a strong or tough distemper in the body there is a violent contention in nature between them and about them so that oftentimes the very life of the patient is endangered So it is where a great tryal a smart stroke of the hand of God falls upon a person in the midst of his pursuit of the Effects of some corruptions the soul is amazed even to distraction and can scarce have any thought but that God is come to cut the person off in the midst of his sin Every unmortified corruption fills the very fear and expectation of Affliction with horrour And there is good Reason that so it should do for although God should be merciful unto mens Iniquities yet if he should come to take Vengeance of their Inventions their condition would be dark and sorrowful 5. Satan is never wanting in such Occasions to attempt the compassing of his Ends upon
we may regularly found a Judgement concerning our selves and it is great folly to wave them all and put the issue of the matter upon one circumstance If a man have a tryal at law wherein he hath many evidences speaking for him only one circumstance is dubious and in question He will not cast the weight of his Cause on that disputed circumstance but will plead those Evidences that are more clear and testifie more fully in his behalf I will not deny but that this matter of the time of conversion is oftimes an important circumstance In the affirmative when it is known it is of great use tending to stability and consolation but yet it is still but a circumstance such as that the being of the thing it self doth not depend upon He that is alive may know that he was born though he know neither the place where nor the time when he was so And so may he that is spiritually alive and hath ground of evidence that he is so that he was born again though he knew neither when nor where nor how And this Case is usual in persons of quiet natural Tempers who have had the advantage of education under means of light and Grace God ofttimes in such persons begins and carries on the work of his Grace insensibly so that they come to good growth and maturity before they know that they are alive Such persons come at length to be satisfied in saying with the blind man in the Gospel How our eyes were opened we know not only one thing we know whereas we were blind by nature now we see 2. Even in this matter also we must it may be be content to live by faith and to believe as well what God hath done in us if it be the matter and subject of his promises as what he hath done for us the ground whereof also is the promise and nothing else Objections from the present state and Condition of the Soul Weakness and imperfection of Duty Opposition from Indwelling Sin 3. There is another Head of Objections against the souls receiving Consolation from an interest in forgiveness arising from the consideration of its present state and condition as to actual Holiness Duties and sins Souls complain when in Darkness and under Temptations that they cannot find that Holiness nor those fruits of it in themselves which they suppose an interest in pardoning mercy will produce Their hearts they find are weak and all their Duties worthless If they were weighed in the ballance they would be all found too light In the best of them there is such a mixture of Self Hypocrisie Unbelief vain Glory that they are even ashamed and confounded with the Remembrance of them These things fill them with discouragements so that they refuse to be comforted or to entertain any refreshing perswasion from the Truth insisted on but rather conclude that they are utter strangers from that forgiveness that is with God and so continue helpless in their depths According unto the method proposed and hitherto pursued I shall only lay down some such general Rules as may support a soul under the despondencies that are apt in such a condition to befall it that none of these things may weaken it in its endeavour to lay hold of forgiveness And First This is the proper place to put in execution our seventh Rule to take heed of heartless complaints when vigorous actings of Grace are expected at our hands If it be thus indeed why lye you on your faces why do you not rise and put out your selves to the utmost giving all diligence to add one Grace to another untill you find your selves in a better frame Supposing then the putting of that Rule into practice I add that 1. Known Holiness is apt to degenerate into self righteousness What God gives us on the account of Sanctification we are ready enough to reckon on the score of Justification It is a hard thing to feel Grace and to believe as if there were none We have so much of the Pharisee in us by nature that it is sometimes well that our Good is hid from us We are ready to take our Corn and Wine and bestow them on other Lovers Were there not in our hearts a spiritually sensible principle of corruption and in our duties a discernable mixture of self it would be impossible we should walk so humbly as is required of them who hold communion with God in a Covenant of Grace and pardoning mercy It is a good life which is attended with a faith of Rightcousness and a sense of corruption Whilest I know Christs Righteousness I shall the less care to know my own Holiness To be holy is necessary to know it sometimes a Temptation 2. Even Duties of Gods Appointment when turned into self-righteousness are Gods great abhorrency Isa. 66. 2 3. What hath a good Original may be vitiated by a bad End 3. Oftentimes Holiness in the heart is more known by the Opposition that is made there to it than by its own prevalent working The Spirits Operation is known by the flesh's opposition We find a mans strength by the burdens he carryes and not the pace that he goes Oh wretched man that I am who shall deliver me from the body of this death is a better evidence of Grace and Holiness than God I thank thee I am not as other men a heart pressed grieved burdened not by the guilt of sin only which reflects with trouble on an awakened conscience but by the close adhering power of Indwelling sin tempting seducing soliciting hindring captivating conceiving restlesly disquieting may from thence have as clear an evidence of holiness as from a delightful fruit-bearing What is it that is troubled and grieved in thee What is it that seems to be almost killed and destroyed that crys out complains longs for deliverance is it not the new Creature is it not the principle of spiritual life whereof thou art partaker I speak not of trouble and disquietments for sin committed nor of fears and perturbations of mind left sin should break forth to loss shame ruine dishonour nor of the contending of a convinced Conscience lest Damnation should ensue but of the striving of the spirit against sin out of a hatred and a loathing of it upon all the mixt Considerations of Love Grace Mercy Fear the beauty of Holiness Excellency of communion with God that are proposed in the Gospel If thou seemest to thy self to be only passive in these things to do nothing but to endure the Assaults of sin Yet if thou art sensible and standest under the stroke of it as under the stroke of an Enemy there is the root of the matter And as it is thus as to the substance and Being of Holiness so it is also as to the degrees of it Degrees of Holiness are to be measured more by Opposition than self operation He may have more Grace than another who brings not forth so much fruit as the other
because he hath more opposition more Temptation Isa. 41. 17. And sense of the want of all is a great sign of somewhat in the soul. 2. As to what was alledged to the nothingness the selfishness of Duty I say It is certain whilest we are in the flesh our duties will taste of the vessel whence they proceed Weakness defilements treachery hypocrisie will attend them To this purpose whatever some pretend to the contrary is the Complaint of the Church Isa. 64. 6. The Chaffe oftentimes is so mixed with the Wheat that Corn can scarce be discerned And this know that the more spiritual any man is the more be sees of his unspiritualness in his spiritual Duties An outside performance will satisfie an outside Christian. Job abhorred himself most when he knew himself best The clearer discoveries we have had of God the viler will every thing of self appear Nay further duties and performances are oftentimes very ill measured by us and those seem to be first which indeed are last and those to be last which indeed are first I do not doubt but a man when he hath had distractions to wrestle withall no outward advantage to further him no extraordinary provocations of hope fear or sorrow on a natural account in his duty may rise from his knees with thoughts that he hath done nothing in his duty but provoked God when there hath been more workings of Grace in contending with the deadness cast on the soul by the condition that it is in than when by a concurrence of moved natural affections and outward provocations a frame hath been raised that hath to the party himself seemed to reach to Heaven so that it may be this perplexity about duties is nothing but what is common to the people of God and which ought to be no obstruction to peace and settlement 2. As to the pretence of Hypocrisie you know what is usually answered it is one thing to do a thing in hypocrisie another not to do it without a mixture of hypocrisie Hypocrisie in its long extent is every thing that for matter or manner comes short of sincerity Now our sincerity is no more perfect than our other graces so that in its measure it abides with us and adheres to all we do In like manner it is one thing to do a thing for vain glory and to be seen of men another not to be able wholly to keep off the subtle insinuations of self and vain glory He that doth a thing in hypocrisie and for vain glory is satisfied with some corrupt end obtained though he be sensible that he sought such an end He that doth a thing with a mixture of hypocrisie that is with some breaches upon the degrees of his sincerity with some insensible advancements in performance on outward considerations is not satisfied with a self end attained and is dissatisfied with the defect of his sincerity In a word wouldst thou yet be sincere and dost endeavour so to be in private duties and in publick performances in praying hearing giving alms zealous actings for Gods glory and the Love of the Saints though these duties are not it may be sometimes done without sensible hypocrisie I mean as traced to its most subtle insinuations of self and vain glory yet are they not done in hypocrisie nor do not denominate the persons by whom they are performed hypocrites Yet I say of this as of all that is spoken before it is of use to relieve us under a troubled condition of none to support us or incourage us unto an abode in it 3. Know that God despiseth not small things he takes notice of the least breathings of our hearts after him when we our selves can see nor perceive no such thing He knows the mind of the spirit in those workings which are never formed to that height that we can reflect upon them with our observation Every thing that is of him is noted in his Book though not in ours He took notice that when Sarah was acting unbelief towards him yet that she shewed respect and regard to her Husband calling him Lord Gen. 18. 12. 1 Pet. 3. 6. And even whilst his people are sinning he can find something in their hearts words or waies that pleaseth him much more in their duties He is a skilfull refiner that can find much Gold in that Ore where we see nothing but Lead or Clay He remembers the duties which we forget and forgets the sins which we remember He justifies our persons though ungodly and will also our duties though not perfectly godly 4. To give a little further support in reference unto our wretched miserable duties and to them that are in perplexities on that account know that Jesus Christ takes out whatever is evil and unsavoury out of them and makes them acceptable When an unskilfull servant gathers many herbs flowers and weeds in a Garden you gather them out that are usefull and cast the rest out of sight Christ deals so with our performances All the ingredients of self that are in them on any account he takes away and adds Incense to what remains and presents it to God Exod. 28. 36. This is the cause that the Saints at the last day when they meet their own duties and performances they know them not they are so changed from what they were when they went of their hand Lord when saw we thee naked or hungry so that God accepts a little and Christ makes our little a great deal 5. Is this an Argument to keep thee from believing The Reason why thou art no more Holy is because thou hast no more faith If thou hast no holiness it is because thou hast no saith Holiness is the purifying of the heart by faith or our Obedience unto the Truth And the reason why thou art no more in duty is because thou art no more in believing the reason why thy duties are weak and imperfect is because thy faith is weak and imperfect Hast thou no holiness believe that thou maist have hast thou but a little or that which is imperceptible be stedfast in believing that thou maist abound in Obedience Do not resolve not to eat thy meat until thou art strong when thou hast no means of being strong but by eating thy bread which strengthens the heart of man Object 4. The powerfull tumulating of indwelling sin or corruption is another cause of the same kind of trouble and despondency They that are Christs have crucified the flesh with the lusts thereof But we find say some several corruptions working effectually in our hearts carrying us captive to the Law of sin They disquiet with their power as well as with their guilt Had we been made partakers of the Law of the Spirit of Life we had ere this been more set free from the Law of sin and death Had sin been pardoned fully it would have been subdued more effectually There are three Considerations which make the actings of indwelling sin to be so perplexing to
the soul. 1. Because they are unexpected The soul looks not for them upon the first great conquest made of sin and universal engagement of the heart unto God When it first sayes I have sworn and amstedfastly purposed to keep thy righteous Judgements commonly there is peace at least for a season from the disturbing vigorous actings of sin There are many Reasons why so it should be Old things are then passed away all things are become new and the soul under the power of that universal change is utterly turned away from those things that should foment stir up provoke or cherish any lust or temptation Now when some of these Advantages are past and sin begins to stir and act again the soul is surprized and thinks the work that he hath passed through was not true and effectual but temporary only Yea he thinks perhaps that sin hath more strength than it had before because he is more sensible than he was before As one that hath a dead arm or limb whilst it is mortified endures deep cuts and launcings and feels them not when spirits and sense are brought into the place again he feels the least cut and may think the instruments sharper than they were before when all the difference is that he hath got a quickness of sense which before he had not It may be so with a person in this case he may think lust more powerfull than it was before because he is more sensible than he was before Yea sin in the heart is like a Snake or Serpent you may pull out the sting of it and cut it into many pieces though it can sting mortally no more nor move his whole body at once yet it will move in all its parts and make an appearance of a greater motion than formerly So it is with lust when it hath received its deaths wound and is cut in pieces yet it moves in so many parts as it were in the soul that it amazes him that hath to do with it and thus coming unexpectedly fills the spirit oftentimes with disconsolation 2. It hath also in its actings an Universality This also surprizeth there is an universality in the actings of sin even in Believers There is no evil that it will not move to there is no good that it will not attempt to hinder no duty that it will not defile And the reason of this is because we are sanctified but in part not in any part wholly though savingly and truly in every part There is sin remaining in every faculty in all the Affections and so may be acting in and towards any sin that the nature of man is liable unto Degrees of sin there are that all Regenerate persons are exempted from but unto solicitations to all kinds of sin they are exposed and this helps on the Temptation 3. It is endless and restless never quiet conquering nor conquered it gives not over but rebels being overcome or assaults afresh having prevailed Oft-times after a victory obtained and an opposition subdued the soul is in expectation of Rest and Peace from its enemies But this holds not It works and rebels again and again and will do so whilst we live in this world so that no issue will be put to our conflict but by death This is at large handled elsewhere in a Treatise lately published on this peculiar subject These and the like Considerations attending the actings of indwelling sin do oftentimes intangle the soul in making a Judgement of it self and leave it in the dark as to its state and condition A few things shall be offered unto this Objection also 1. The sensible powerfull actings of indwelling sin are not inconsistent with a state of Grace Gal. 5. 17. There are in the same person contrary principles the flesh and the spirit these are contrary And there are contrary actings from these principles The flesh lusteth against the spirit and the spirit against the flesh and these actings are described to be great vigorous in other places Lust wars against our souls Jam. 4. 1. 1 Pet. 2. 1 l. Now to war is not to make faint or gentle Opposition to be flighted and contemned but it is to go out with great strength to use craft subtlety and force so as to put the whole issue to a hazard So these lusts war such are their actings in and against the soul. And therefore saith the Apostle You cannot do the things that you would see Rom. 7. 14 15 16 17. In this conflict indeed the understanding is left unconquered it condemns and disapproves of the evil led unto and the will is not subdued it would not do the evil that is pressed upon it and there is an hatred or aversation remaining in the Affections unto sin but yet notwithstanding sin rebels fights tumultuates and leads captive This Objection then may receive this speedy Answer Powerfull actings and workings universal endless struglings of ind welling sin seducing to all that is evil putting it self forth to the disturbance and dissettlement of all that is good is no sufficient ground to conclude a state of Alienation from God see for this the other Treatise before mentioned at large 2. Your state is not at all to be measured by the opposition that sin makes to you but by the opposition you make to it be that never so great if this be good be that never so restless and powerfull if this be sincere you may be disquieted you can have no reason to despond I have mentioned these things only to give a specimen of the Objections which men usually raise up against an actual closing with the Truth insisted on to their consolation And we have also given in upon them some Rules of Truth for their relief not intending in them absolute satisfaction as to the whole of the cases mentioned but only to remove the darkness raised by them so out of the way as that it might not hinder any from mixing the Word with Faith that hath been dispensed from this blessed testimony that there is forgiveness with God that he may be feared Verse 5 6. PRoceed we now to the second part of this Psalm which contains the deportment of a sin-perplexed soul when by Faith it hath discovered where its Rest doth lye and from whom its relief is to be expected even from the forgiveness which is with God whereof we have spoken There are two things in general as was before mentioned that the soul in that condition applies it self unto whereof the first respects its self and the other the whole Israel of God That which respects its self is the description of that frame of heart and spirit that he was brought into upon faiths discovery of forgiveness in God with the duties that he applied himself unto the grounds of it and the manner of its performance v. 5 6. I wait for the Lord my soul doth wait and in his Word do I hope My soul waiteth for the Lord more than they that