are spoken of his mercifulness and faithfulness to encourage us to expect forgiveness from him This also adds to the mysterious depths of forgiveness and makes its discovery a great matter The soul that looks after it in earnest must consider what it cost How light do most men make of pardon What an easie thing is it to be acquainted with it and no very hard matter to obtain it But to hold Communion with God in the blood of his Son is a thing of another nature than is once dreamed of by many who think they know well enough what it is to be pardoned God be merciful is a common saying and as common to desire he would be so for Christs sake Poor Creatures are cast into the mould of such expressions who know neither God nor Mercy nor Christ nor any thing of the mysterie of the Gospel Others look on the outside of the Cross to see into the mysterie of the Love of the Father working in the blood of the Mediator to consider by faith the great transaction of Divine Wisdom Justice and Mercy therein how few attain unto it To come unto God by Christ for forgiveness and therein to behold the Law issuing all its threats and curses in his blood and loosing its sting putting an end to its obligation unto punishment in the Cross to see all sins gathered up in the hand of Gods Justice and made to meet on the Mediator and eternal love springing forth triumphantly from his blood flourishing into Pardon Grace Mercy Forgiveness this the heart of a sinner can be enlarged unto only by the Spirit of God Thirdly There is in forgiveness free condonation discharge or pardon according to the tenor of the Gospel and this may be considered two wayes First As it lyes in the Promise it self and so it is Gods gracious declaration of pardon to sinners in and by the blood of Christ his Covenant to that end and purpose which is variously proposed according as he knew needful for all the ends and purposes of ingenerating faith and communicating that consolation which he intends therein This is the Law of his Grace the declaration of the mysterie of his love before insisted on Secondly There is the bringing home and Application of all this mercy to the soul of a sinner by the Holy Ghost wherein we are freely forgiven all our Trespasses Col. 2. 13. Gospel Forgiveness I say respects all these things these Principles they have all an influence into it And that which makes this more evident wherewith I shall close this consideration of the nature of it is that Faith in its Application of it self unto God about and for Forgiveness doth distinctly apply it self unto and close with sometimes one of these severally and singly sometimes another and sometimes jointly takes in the consideration of them all expresly Not that at any time it fixes on any or either of them exclusively to the others but that eminently it finds some special encouragement at some season and some peculiar attractive from some one of them more than from the rest and then that proves an inlet a door of entrance unto the treasures that are laid up in the rest of them Let us go over the severalls by Instances First Sometimes faith fixes upon the Name and infinite Goodness of the nature of God and draws out forgiveness from thence So doth the Psalmist Psal. 86. 6. Thou Lord art good and ready to forgive He rolls himself in the pursuit and expectation of pardon on the infinite goodness of the nature of God So Nehem. 9. 17. Thou art a God of pardons or ready to forgive of an infinite gracious loving nature not severe and wrathful And this is that which we are encouraged unto Isa. 50. 10. to stay on the name of God as in innumerable other places And thus Faith oftentimes finds a peculiar sweetness and encouragement in and from the consideration of Gods gracious nature Sometimes this is the first thing that it fixes on and sometimes the last that it rests in and oft-times it makes a stay here when it is driven from all other holds It can say however it be yet God is gracious and at least make that conclusion which we have from it Joel 2. 13 14. God is gracious and merciful who knoweth but he will return And when faith hath well laid hold on this consideration it will not easily be driven from its expectation of relief and forgiveness even from hence Secondly Sometimes the soul by saith addresseth it self in a peculiar manner to the Soveraignty of Gods Will whereby he is gracious to whom he will be gracious and merciful to whom he will be merciful which as was shewed is another considerable Spring or Principle of forgiveness This way Davids faith steared him in his great streight and perplexity 2 Sam. 15. 25 26. If I shall find favour in the eyes of the Lord he will bring me again but if he thus say I have no delight in thee behold here am I let him do unto me as seemeth good unto him That which he hath in consideration is whether God have any delight in him or no that is whether God would graciously remit and pardon the great sin against which at that time he manifested his indignation Here he layes himself down before the Soveraign Grace of God and awaits patiently the discovery of the free Act of his Will concerning him and at this door as it were enters into the consideration of those other springs of pardon which Faith enquires after and closeth withal This sometimes is all the cloud that appears to a distressed soul which after a while fills the Heavens by the addition of the other considerations mentioned and yields plentifully refreshing showers And this condition is a sin entangled soul oft-times reduced unto in looking out for relief It can discover nothing but this that God is able and can if he graciously please relieve and acquit him All other supportments all springs of relief are shut up or hid from him The springs indeed may be nigh as that was to Hagar but their eyes are withheld that they cannot see them Wherefore they cast themselves on Gods Soveraign pleasure and say with Job though he slay us we will put our trust in him we will not let him go In our selves we are lost that is unquestionable how the Lord will deal with us we know not we see not our signs and tokens any more evidences of Gods Grace in us or of his Love and favour unto us are all out of sight To a present special interest in Christ we are strangers and we lye every moment at the door of Eternity what course shall we take what way shall we proceed If we abide at a distance from God we shall assuredly perish who ever hardned himself against him and prospered Nor is there the least relief to be had but from and by him for who can forgive sins but God
his Silver lead or dross he will not only be found poor when he comes to be tryed and want the benefit of Riches but have withal a fearful aggravation of his poverty by his disappointment and surprizal If a mans faith which should be more precious than Gold be found rotten and corrupt if his light be darkness how vile is that faith how great is that darkness Such it is evident will the faith of too many be found in this business 2. The work we are carrying on is the rising of a sin entangled soul out of its depths and this we have spoken unto is that which must give him his first relief Commonly when souls are in distress that which they look after is Consolation What is it that they intend thereby that they may have Assurance that their sins are forgiven them and so be freed from their present perplexities What is the issue Some of them continue complaining all their dayes and never come to Rest or Peace so far do they fall short of Consolation and Joy And some are utterly discouraged from attempting any progress in the wayes of God What is the Reason hereof Is it not that they would fain be finishing their building when they have not laid the foundation They have not yet made through work in believing forgiveness with God and they would immediately be at Assurance in themselves Now God delights not in such a frame of Spirit for 1. It is selfish The great design of faith is to give glory unto God Rom. 4. 20. The end of Gods giving out forgiveness is the praise of his glorious grace Ephes. 1. 6. But let a soul in this frame have peace in it self it is very little solicitous about giving glory unto God He cryes like Rachel Give me children or I dye give me peace or I perish That God may be honoured and the forgiveness he seeks after be rendred glorious It is cared for in the second place if at all This selfish earnestness at first to be thrusting our hand in the side of Christ is that which he will pardon in many but accepts in none 2. It is impatient Men do thus deport themselves because they will not wait They do not care for standing afar off for any season with the Publican They love not to submit their souls to lye at the foot of God to give him the glory of his Goodness Mercy Wisdom and Love in the disposal of them and their concernments This waiting comprizeth the universal subjection of the soul unto God with a resolved Judgement that it is meet and right that we and all we desire and aim at should be at his Soveraign disposal This gives glory to God a duty which the impatience of these poor souls will not admit them to the performance of and both these arise 3. From weakness it is weak it is weakness in any condition that makes men restless and weary The state of Adherence is as safe a condition as the state of Assurance only it hath more combats and wrestling attending it It is not then fear of the event but weakness and weariness of the combat that make men anxiously solicitous about a deliverance from that state before they are well entered into it Let then the sin entangled soul remember alwayes this Way Method and Order of the Gospel that we have under consideration First Exercise faith on forgiveness in God and when the soul is fixed therein it will have a ground and foundation whereon it may stand securely in making Application of it unto it self Drive this principle in the first place unto a stable issue upon Gospel evidences Answer the Objections that lye against it and then you may proceed In believing the soul makes a conquest upon Satans Territories Do then as they do who are entring on an Enemies Countrey secure the passages fortifie the Strong holds as you go on that you be not cut off in your progress Be not as a Ship at Sea which passeth on and is no more possessed or Master of the Water it hath gone through than of that whereunto it is not yet arrrived But so it is with a soul that fixeth not on these foundation principles he presseth forwards and the ground crumbles away under his feet and so he wilders away all his dayes in uncertainties Would men but lay this principle well in their souls and secure it against assaults they might proceed though not with so much speed as some do yet with more safety Some pretend at once to fall into full Assurance I wish it prove not a broad presumption in the most It is to no purpose for him to strive to flye who cannot yet go to labour to come to Assurance in himself who never well believed forgiveness in God Now that we may be enabled to fix this perswasion against all opposition that which in the next place I shall do is to give out such unquestionable evidences of this Gospel truth as the soul may safely build and rest upon And these contain the confirmation of the principal Proposition before laid down Evidences of Forgiveness in God No inbred Notions of any free Acts of Gods Will. Forgiveness not revealed by the Works of Nature nor the Law 1. The things that are spoken or are to be known of God are of two sorts 1. Natural and Necessary such as are his Essential properties or the Attributes of his nature his Goodness Holiness Righteousness Omnipotency Eternity and the like These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 19. That which may be known of God And there are two wayes as the Apostle there declares whereby that which he there intimates of God may be known 1. By the inbred light of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 19. It is manifest in themselves in their own hearts They are taught it by the common conceptions and presumptions which they have of God by the light of nature From hence do all mankind know concerning God that He is that he is Eternal infinitely Powerful Good Righteous Holy Omnipotent There needs no special Revelation of these things that men may know them That indeed they may be known savingly there is and therefore they that know these things by nature do also believe them on Revelation Heb. 11. 6. He that cometh unto God must BELIEVE that he is and that he is a rewarder Though men KNOW God by the light of nature yet they cannot COME to God by that knowledge 2. These Essential properties of the nature of God are revealed by his WORKS So the Apostle in the same place ver 20. The invisible things of God from the creation of the world are clearly seen being understood by the things that are made even his Eternal Power and Godhead See also Psalm 19. 1 2 3. And this is the first sort of things that may be known of God 2. There are the free Acts of his Will and Power or his free eternal purposes with the
another the Judge shall judge him but if a man sin against the Lord who shall intreat for him There is not saith Job between us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that might argue the case in pleading for me and so make up the matter laying his hand upon us both Job 9. 33. We now consider a sinner purely under the Administration of the Law which knows nothing of a Mediator In that case who shall take upon him to intercede for the sinner Besides that all creatures in Heaven and Earth are engaged in the quarrel of God against sinners and besides the greatness and terror of his Majesty that will certainly deterr all or any of them from undertaking any such work what is the request that in this case must be put up unto God Is it not that he would cease to be Holy leave off from being Righteous relinquish his Throne deny himself and his Soveraignty that a Rebell a Traytor his cursed enemy may live and escape his Justice Is this request reasonable Is he fit to intercede for sinners that shall make it Would he not by so doing prove himself to be the greatest of them The sinner cannot then expect any door of escape to be opened unto him All the world is against him and the case must be tryed out nakedly between God and him but Thirdly It may be the Rule of the Law whereby the sinner is to be tryed is not so strict but that in the case of such sins as he is guilty of it may admit of a favourable Interpretation or that the good that he hath done may be laid in the ballance against his Evil and so some relief be obtained that way But the matter is quite otherwise There is no good Action of a sinner though it were perfectly good that can lye in the ballance with or compensate the evil of the least sin committed For all good is due on another account though no guilt were incurred And the payment of money that a man owes that he hath borrowed makes no satisfaction for what he hath stole no more will our duties compensate for our sins Nor is there any good Action of a sinner but it hath evil and guilt enough attending it to render it self unacceptable so that men may well cease from thoughts of their supererrogation Besides where there is any one sin if all the good in the world might be supposed to be in the same person yet in the indispensible order of our dependance on God nothing of that good could come into consideration until the guilt of that sin were answered for unto the utmost Now the penalty of every sin being the eternal ruine of the sinner all his supposed good can stand him in little stead And for the Law it self it is an issue of the Holiness Righteousness and Wisdom of God so that there is not any evil so great or small but is forb dden in it and condemned by it Hereupon David so states this whole matter Psal. 143. 2. Enter not into Judgement with thy servant for in thy sight shall no man living be justified That is if things are to be tryed out and determined by the Law no sinner can obtain acquitment as Paul declares the sense of that place to be Rom. 3. 20. Gal. 2. 16. but yet Fourthly It may be the sentence of the Law is not so fierce and dreadful but that though guilt be found there may be yet a way of escape But the Law speaks not one word on this side death to an offendor There is a greatness and an Eternity of wrath in the sentence of it and it is God himself who hath undertaken to see the vengeance of it executed So that on all these accounts the conclusion mentioned must needs be fixed in the soul of a sinner that entertains thoughts of drawing nigh to God Though what hath been spoken may be of general use unto sinners of all sorts whether called home to God or yet strangers to him yet I shall not insist upon any general improvement of it because it is intended only for one special end or purpose That which is aimed at is to shew what are the first thoughts that arise in the heart of a poor intangled soul when first he begins to endeavour a recovery in a returnal unto God The Law immediately puts in its claim unto him and against him God is represented unto him as angry displeased provoked and his terror more or less besets him round about This fills him with fear shame and confusion of face so that he knows not what to do These troubles are greater or lesser according as God seeth it best for the poor creatures present humiliation and future safety What then doth the sinner What are his thoughts hereupon doth he think to fly from God and to give over all endeavours of recovery Doth he say this God is an holy and terrible God I cannot serve him it is to no purpose for me to look for any thing but fury and destruction from hira and therefore I had as good give over as persist in my desing of drawing nigh to him It cannot be denyed but that in this case thoughts of this nature will be suggested by unbelief and that sometimes great perplexities arise to the soul by them But this is not the issue and final product of this exercise of the soul it produceth another effect it calls for that which is the first particular working of a gracious soul arising out of its sin intanglements This is as was declared a sincere sense of sin and acknowledgement of it with self condemnation in the justification of God This is the first thing that a soul endeavouring a recovery from its depths is brought and wrought unto His general resolution to make serious and through work with what he hath in hand was before unfolded That which in the next place we are directed unto in these words is the Reflection on its self upon the consideration of Gods marking iniquity now mentioned This is Faiths great and proper use of the Law The nature whereof shall be farther opened in the next discourse The first particular actings of a soul towards a recovery out of the depths of sin Sense of sin wherein it consists How it is wrought Acknowledgement of sin its nature and properties Self-condemnation What is the frame of the soul in general that is excited by grace and resolves in the strength thereof to attempt a recovery out of the depths of sin entanglements hath been declared We have also shewed what entertainment in general such a soul had need to expect yea ordinarily shall be sure to meet withall It may be he goes forth at first like Sampson with his locks cut and thinks he will do as at other times but he quickly finds his peace lost his wounds painful his Conscience restless God displeased and his whole condition as to the utmost of his own Apprehension hazardous This fills him with
14. Our being under Grace under the power of the belief of forgiveness is our great preservative from our being under the power of sin Faith of forgiveness is the Principle of Gospel Obedience Titus 2. 11 12. Fifthly The general notion of forgiveness brings with it no sweetness no Rest to the soul. Flashes of joy it may abiding rest it doth not The truth of the Doctrine fluctuates to and fro in the minds of those that have it but their Wills and Affections have no solid delight nor rest by it Hence not withstanding all that profession that is made in the world of forgiveness the most of men ultimately resolve their peace and comfort into themselves As their apprehensions are of their own doing good or evil according to their ruling light whatever it be so as to peace and rest are they secretly tossed up and down Every one in his several way pleaseth himself with what he doth in answer unto his own convictions and is disquieted as to his state and condition according as he seems to himself to come short thereof To make a full life of contentation upon pardon they know not how to do it One duty yields them more true repose than many thoughts of forgiveness But faith finds sweetness and Rest in it being thereby apprehended it is the only harbour of the soul. It leads a man to God as Good to Christ as Rest. Fading evanid joyes do oft-times attend the one but solid delight with constant Obedience are the fruits only of the other Sixthly Those who have the former only take up their perswasion on false grounds though the thing it self be true and they cannot but use it unto false ends and purposes besides its natural and genuine tendency For their grounds they will be discovered when I come to treat of the true nature of Gospel forgiveness For the End it is used generally only to fill up what is wanting Self-righteousness is their bottom and when that is too short or narrow to cover them they piece it out by forgiveness Where conscience accuses this must supply the defect Faith layes it on its proper foundation of which afterwards also and it useth it to its proper End namely to be the sole and only ground of our Acceptation with God That is the proper use of forgiveness that all may be of Grace for when the foundation is pardon the whole superstructure must needs be Grace From what hath been spoken it is evident that notwithstanding the pretences to the contrary insinuated in the Objection now removed it is a great thing to have Gospel forgiveness discovered unto a soul in a saving manner The true Nature of Gospel forgiveness It s Relation to the Goodness Grace and Will of God To the blood of Christ. To the Promise of the Gospel The Considerations of Faith about it The difficulties that lye in the way of faiths discovery of forgiveness whence it appears to be a matter of greater weight and importance than it is commonly apprehended to be have been insisted on in the foregoing Discourse There is yet remaining another ground of the same Truth Now this is taken from the Nature and Greatness of the thing it self discovered that is of forgiveness To this end I shall shew what it is wherein it doth consist what it comprizes and relates unto according to the importance of the second Proposition before laid down I do not in this place take forgiveness strictly and precisely for the act of pardoning nor shall I dispute what that is and wherein it doth consist Consciences that come with sin entanglements unto God know nothing of such disputes Nor will this Expression there is forgiveness with God bear any such restriction as that it should regard only actual condonation or pardon That which I have to do is to enquire into the nature of that pardon which poor convinced troubled souls seek after and which the Scripture proposeth to them for their relief and rest And I shall not handle this absolutely neither but in Relation to the Truth under consideration namely that it is a great thing to attain unto a true Gospel discovery of forgiveness First As was shewed in the opening of the words the forgiveness enquired after hath Relation unto the Gracious Heart of the Father Two things I understand hereby 1. The Infinite Goodness and Graciousness of his Nature 2. The Soveraign purpose of his Will and Grace There is considerable in it the infinite Goodness of his nature Sin stands in a contrariety unto God It is a Rebellion against his Soveraignty an Opposition to his Holiness a Provocation to his Justice a Rejection of his yoke a casting off what lyes in the sinner of that dependance which a Creature hath on its Creator That God then should have pity and compassion on sinners in every one of whose sins there is all this evil and inconceivably more than we can comprehend it argues an infinitely Gracious Good and loving heart and nature in him For God doth nothing but suitably to the Properties of his Nature and from them All the Acts. of his Will are the Effects of his Nature Now what ever God proposeth as an encouragement for sinners to come to him that is of or hath a special influence into the Forgiveness that is with him For nothing can encourage a sinner as such but under this consideration that it is or it respects forgiveness That this Graciousness of Gods nature lyes at the head or spring and is the root from whence forgiveness doth grow is manifest from that solemn Proclamation which he made of old of his name and the Revelation of his nature therein for God assuredly is what by himself he is called Exod. 34. 6 7. The Lord the Lord God merciful and gracious long suffering and abundant in Goodness and Truth keeping mercy for thousands forgiving iniuity and transgression and sin His forgiving of iniquity flows from hence that in his nature he is merciful gracious long-suffering abundant in goodness Were he not so infinite in all these it were in vain to look for forgiveness from him Having made this known to be his Name and thereby declared his Nature he in many places proposeth it as a relief a refuge for sinners an encouragement to come unto him and to wait for mercy from him Psal. 9. 10. They that know thy name will put their trust in thee It will encourage them so to do others have no foundation of their confidence but if this name of God be indeed made known unto us by the Holy Ghost what can hinder why we should not repair unto him and rest upon him So Isa. 50. 10. Who is among you that feareth the Lord that obeyeth the voice of his Servant that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God Not only sinners but sinners in great distress are here spoken unto Darkness of state or
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
in those other fundamental duties of the Gospel in self-denyal readiness for the Cross and forsaking the world is an Evidence if not how little sincerity there is in the World Yet at least it is of how little growing and thriving there is amongst Professors 3. That there is no Grace Vertue or Perfection in any man but what is as an Emanation from the Divine Goodness and Bounty so expressive of some Divine Excellencies or perfection somewhat that is in God in a way and manner Infinitely more Excellent We were created in the Image of God Whatever was good or comely in us was a part of that Image Especially the Ornaments of our Minds the perfections of our souls These things had in them a resemblance of and a correspondency unto some excellencies in God whereunto by the way of Analogie they may be reduced This being for the most part lost by sin a shadow of it only remaining in the faculties of our souls and that Dominion over the Creatures which is permitted unto men in the patience of God The recovery that we have by Grace is nothing but an initial Renovation of the Image of God in us Ephes. 4. 22. It is the implanting upon our natures those Graces which may render us again like unto him And nothing is Grace or Vertue but what so answers to somewhat in God So then whatever is in us of this kind is in God absolutely perfectly in a way and manner infinitely more excellent Let us now therefore put these things together God requires of us that there should be forgiveness in us for those that do offend us forgiveness without limitation and bounds The Grace hereof he bestoweth on his Saints sets an high price upon it and manifests many wayes that he accounts it among the most excellent of our endowments one of the most lovely and praise worthy qualifications of any person What then shall we now say Is there forgiveness with him or no He that made the Eye shall he not see He that planted the Ear shall he not hear He that thus prescribes forgiveness to us that bestows the Grace of it upon us is there not forgiveness with him It is all one as to say though we are good yet God is not though we are Benign and Bountiful yet he is not He that finds this Grace wrought in him in any measure and yet fears that he shall not find it in God for himself doth therein and so far prefer himself above God which is the natural Effect of cursed unbelief But the Truth is were there not forgiveness with God forgiveness in man would be no vertue with all those qualities that encline thereto such are meekness pity patience compassion and the like Which what were it but to set loose Humane Nature to rage and madness For as every Truth consists in its answerableness to the Prime and Eternal Verity So vertue consists not absolutely nor primarily in a conformity to a rule of Command but in a Correspondency unto the first absolute perfect Being and its perfections Properties of Forgiveness The Greatness and Freedom of it The Arguments and Demonstrations foregoing have we hope undeniably evinced the great Truth we have insisted on which is the life and soul of all our Hope Profession Religion and Worship The end of all this Discourse is to lay a firm foundation for faith to rest upon in its addresses unto God for the forgiveness of sins as also to give encouragements unto all sorts of persons so to do This End remains now to be explained and pressed which work yet before we directly close withall two things are further to be premised And the first is to propose some of those Adjuncts of and Considerations about this forgiveness as may both encourage and necessitate us to seek out after it and to mix the Testimonies given unto it and the Promises of it with faith unto our Benefit and Advantage The other is to shew how needfull all this endeavour is upon the account of that great Unbelief which is in the most in this matter As to the first of these then we may consider First That this forgiveness that is with God is such as becomes him such as is suitable to his Greatness Goodness and all other Excellencies of his Nature such as that therein he will be known to be God What he sayes concerning some of the works of his Providence be still and know that I am God may be much more said concerning this great Effect of his Grace Still your souls and know that he is God It is not like that narrow difficult halving and manacled forgiveness that is found amongst men when any such thing is found amongst them But it is full free boundless bottomless absolute such as becomes his Nature and Excellencies It is in a word forgiveness that is with God and by the exercise whereofhe will be known so to be And hence 1. God himself doth really separate and distinguish his forgiveness from any thing that our thoughts and imaginations can reach unto and that because it is his and like himself It is an object for faith alone which can rest in that which it cannot comprehend It is never safer than when it is as it were overwhelmed with infiniteness But set meer rational thoughts or the imaginations of our minds at work about such things and they fall unconceivably short of them They can neither conceive of them aright nor use them unto their proper end and purpose Were not forgiveness in God somewhat beyond what men could imagine no flesh could be saved This himself expresseth Isa. 55. 7 8 9. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God and he will abundantly pardon For my thoughts are not your thoughts neither are your wayes my wayes saith the Lord for as the Heavens are higher than the earth so are my wayes higher than your wayes and my thoughts than your thoughts They are as is plain in the context thoughts of forgiveness and wayes of Pardon whereof he speaks These our Apprehensions come short of we know little or nothing of the infinite largeness of his heart in this matter He that he speaks of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impiously wicked man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of deceit and perverse wickedness He whose design and course is nothing but a lye sin and iniquity Such an one as we would have little or no hopes of that we would scarce think it worth our while to deal withal about a hopeless Conversion or can scarce find in our hearts to pray for him but are ready to give him up as one profligate and desperate But let him turn to the Lord and he shall obtain forgiveness But how can this be Is it possible there should be mercy for such an one Yes For the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉
sole foundation of all our expectations of a blessed portion in that which is to come it certainly requires the best and utmost of our endeavours as to look into the nature causes and effects of it so especially into the wayes and means whereby we may be made partakers of it and how that participation may be secured unto us unto our peace and consolation as also into that Love that Holiness that obedience that fruitfulness in good works which on the account of this Grace God expecteth from us and requireth at our hands An Explication of these things is that which I have designed to ensue and follow after in these discourses and that with a constant eye as on the one hand to the sole rule and Standard of Truth the Sacred Scriptures especially that part of it which is under peculiar consideration so on the other to the Experience and Service unto the edification of them that do believe whose spiritual benefit and advantage without any other consideration in the World is armed at in the publishing of them Imprimatur Octob. 12. 1668. Rob. Grove R. P. Humph. Dom. Episc. Lond. Ã sac Dom. AN EXPOSITION UPON PSALM CXXX Psalm 130. OUt of the depths have I cryed unto thee O Lord. Lord hear my voyce let thine ears be attentive to the voyce of my supplications If thou Lord shouldst mark iniquities O Lord who shall stand But there is forgiveness with thee that thou maist be feared 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 watch for the morning I say more than they that watch for the morning Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous Redemption And he shall redeem Israel from all his Iniquities A PARAPHRASE Verse 1 2. O Lord through my manifold sins and provocations I have brought my self into great distresses Mine Iniquities are alwayes before me and I am ready to be overwhelmed with them as with a flood of waters for they have brought me into depths wherein I am ready to be swallowed up But yet although my distress be great and perplexing I do not I dare not utterly despond and cast away all hopes of relief or recovery Nor do I seek unto any other remedy way or means of relief but I apply my self to thee Jehovah to thee alone And in this my Application unto thee the greatness and urgency of my troubles makes my soul urgent earnest and pressing in my supplications Whilst I have no rest I can give thee no rest Oh therefore attend and hearken unto the voyce of my crying and supplications Ver. 3. IT is true O Lord thou God great and terrible that if thou shouldst deal with me in this Condition with any man living with the best of thy Saints according to the strict and exact tenor of the Law which first represents it self to my guilty Conscience and troubled soul If thou shouldst take notice of observe and keep in Remembrance mine or their or the Iniquity of any one to the end that thou mightest deal with them and recompence unto them according to the sentence thereof there would be neither for me nor them any the least expectation of deliverance all flesh must fail before thee and the spirits which thou hast made and that to Eternity for who could stand before thee when thou shouldst so execute thy displeasure Ver. 4. BUt O Lord this is not absolutely and universally the state of things between thy Majesty and poor sinners Thou art in thy Nature infinitely Good and Gracious ready and free in the purposes of thy will to receive them And there is such a blessed way made for the exercise of the holy inclinations and purposes of thy heart towards them in the mediation and blood of thy dear Son That they have assured foundations of concluding and believing that there is pardon and forgiveness with thee for them and which in the way of thine appointments they may be partakers of This way therefore will I with all that fear thee persist in I will not give over leave thee or turn from thee through my fears discouragements and despondencies but will abide constantly in the observation of the worship which thou hast prescribed and the performance of the Obedience which thou dost require having great encouragements so to do Ver. 5. ANd herein upon the account of the forgiveness that is with thee O Lord do I wait with all patience quietness and perseverance In this work is my whole soul engaged even in an earnest expectation of thy approach unto me in a way of grace and mercy And for my encouragement therein hast thou given out unto me a blessed word of Grace a faithful word of promise wherein my hope is fixed Ver. 6. YEa in the performance and discharge of this duty my soul is intent upon thee and in its whole frame turned towards thee and that with such diligence and watchfulness in looking out after every way and means of thy appearance of thy manifestation of thy self and coming unto me that I excell therein those who with longing desire heedfulness and earnest expectation do wait and watch for the appearance of the morning and that either that they may rest from their night watches or have light for the duties of thy Worship in the Temple which they are most delighted in Ver. 7 8. HErein have I found that Rest peace and satisfaction unto my own soul that I cannot but invite and encourage others in the like Condition to take the same course with me Let then all the Israel of God all that fear him learn this of me and from my experience Be not hasty in your distresses despond not despair not turn not aside unto other remedies but hope in the Lord for I can now in an especial manner give testimony unto this that there is mercy with him suited unto your relief Yea whatever your distress be the Redemption that is with him is so bounteous plenteous and unsearchable that the undoubted issue of your performance of this duty will be that you shall be delivered from the guilt of all your sins and the perplexities of all your troubles General Scope of the whole Psalm THE design of the Holy Ghost in this Psalm is to express in the Experience of the Psalmist and the working of his faith the state and condition of a soul greatly in it self perplexed relieved on the account of Grace and acting it self towards God and his Saints suitably to the discovery of that Grace unto him A great design and full of great Instruction And this general Prospect gives us the parts and scope of the whole Psalm for 1. We have the state and condition of the soul therein represented with his deportment in and under that state and condition in ver 1 2. Out of the depths have I cryed
professeth that it was all his relief and supportment How comes it to be an occasion of his trouble All had not been well between God and him and whereas formerly in his Remembrance of God his thoughts were chiefly exercised about his Love and Kindness now they were wholly possest with his own sin and unkindness This causeth his trouble Herein lyes a share of the intanglements occasioned by sin Saith such a soul in its self foolish creature hast thou thus requited the Lord Is this the return that thou hast made unto him for all his love his kindness his consolations mercies Is this thy kindness for him thy love to him Is this thy kindness to thy Friend Is this thy boasting of him that thou hadst found so much Goodness and Excellency in him and his Love that though all men should forsake him thou never wouldst do so Are all thy Promises all thy Engagements which thou madest unto God in times of distress upon prevailing obligations and mighty impressions of his Good Spirit upon thy soul now come to this that thou shouldst so foolishly forget neglect despise cast him off Well! now he is gone he is withdrawn from thee and what wilt thou do Art thou not even ashamed to desire him to return They were thoughts of this nature that cut Peter to the heart upon his fall The soul finds them cruel as Death and strong as the Grave It is bound in the chains of them and cannot be comforted Psalm 38. 3 4 5 6. And herein consists a great part of the depths enquired after For this consideration excites and puts an edge upon all grieving straightning perplexing Affections which are the only means whereby the soul of a man may be inwardly troubled or trouble it self such are sorrow and shame with that self-displicency and Revenge wherewith they are attended And as their Reason and Object in this case do transcend all other occasions of them so on no other account do they cause such severe and perplexing reflections on the soul as on this Thirdly A revived sense of justly deserved wrath belongs also to these depths This is as the opening of old wounds When men have passed through a sense of wrath and have obtained deliverance and rest through the blood of Christ to come to their old thoughts again to be trading afresh with Hell Curse Law and Wrath it is a depth indeed And this often befalls gracious souls on the account of sin Psalm 88. 7. Thy wrath lyeth hard upon me saith Heman It pressed and crushed him sorely There is a self-judging as to the desert of wrath which is consistent with a comforting perswasion of an Interest in Christ. This the soul finds sweetness in as it lyes in a subserviency to the exaltation of Grace But in this case the soul is left under it without that relief It plungeth it self into the Curse of the Law and flames of Hell without any cheering supportment from the blood of Christ. This is walking in the valley of the shadow of death The soul converseth with death and what seems to lye in a tendency thereunto The Lord also to increase his perplexities puts new life and spirit into the Law gives it a fresh Commission as it were to take such a one into its Custody and the Law will never in this world be wanting unto its Duty Fourthly Oppressing Apprehensions of temporal Judgements concurr herein also for God will Judge his People And Judgement often begins at the House of God Though God saith such a one should not cast me off for ever though he should pardon my iniquities yet he may so take vengeance of my inventions as to make me feed on gall and wormwood all my dayes Psal. 119. 120. faith David My flesh trembleth for fear of thee and I am afraid of thy Judgements He knows not what the great God may bring upon him and being full of a sense of the guilt of sin which is the bottom of this whole condition every Judgement of God is full of terror unto him Sometimes he thinks God may lay open the filth of his heart and make him a scandal and a reproach in the world Psal. 39. 8. Oh saith he make me not a reproach to the foolish Sometimes he trembles lest God should strike him suddainly with some signal Judgement and take him out of the world in darkness and sorrow so saith David take me not away in thy wrath Sometimes he fears lest he shall be like Jonah and raise a storm in his Family in the Church whereof he is a Member or in the whole Nation Let them not be ashamed for my sake These things make his heart soft as Job speaks and to melt within him When any Afflâ—ction or publick Judgement of God is fastned to a quick living sense of sin in the Conscience it overwhelms the soul whether it be only justly feared or be actually inflicted as was the case of Joseph's Brethren in Aegypt The soul is then rolled from one deep to another Sense of sin casts it on the consideration of its Affliction and Affliction turns it back on a sense of sin So deep calleth unto deep and all Gods billows go over the soul. And they do each of them make the soul tender and sharpen its sense unto the other Affliction â—â—â—â—ens the soul so that the sense of sin cuts the deeper and makes the larger wounds and the sense of sin weakens the soul and makes Affliction sit the heavier and so encreaseth its burden In this case that Affliction which a man in his usual state of spiritual peace could have embraced as a sweet pledge of Love is as goads and thorns in his side depriving him of all rest and quietness God makes it as thorns and briars wherewith he will teach stubborn souls their duty as Gideon did the Man of Succoth Fifthly There may be added hereunto prevailing fears for a season of being utterly rejected by God of being found a Reprobate at the last day Jonah seems to conclude so Chap. 3. 4. Then I said I am cast out of thy sight I am lost for ever God will own me no more And Heman Psalm 88. 4 5. I am counted with them that go down into the pit Free among the dead like the slain that lye in the grave whom thou remembrest no more and they are cut off from thy hand This may reach the soul until the sorrows of Hell encompass it and lay hold upon it untill it be deprived of comfort peace rest untill it be a terror to its self and be ready to choose strangling rather than life This may befall a gracious soul on the account of sin But yet because this fights directly against the Life of Faith God doth not unless it be in extraordinary cases suffer any of his to lye long in this horrible pit where there is no water no refreshment But this often falls out that even the Saints themselves are left for a season to a
By the Fear of the Lord in the Old Testament the whole Worship of God moral and instituted all the Obedience which we owe unto him both for matter and manner is intended Whatever we are to perform unto God being to be carried on and performed with Reverence and godly fear by a Metonymy of the Adjunct that name is given to the whole That thou mayst be feared then is that thou maist be served worshipped that I who am ready to faint and give over on the account of sin may yet be encouraged unto and yet continue in that Obedience which thou requirest at my hands And this appears to be the sense of the whole Verse as influenced by and from those foregoing Although O Lord no man can approach unto thee stand before thee or walk with thee if thou shouldst mark their sins and follies according to the tenor of the Law nor could they serve so great and holy a God as thou art yet because I know from thy Revelation of it that there is also with thee on the account of Jesus Christ the propitiation pardon and forgiveness I am encouraged to continue with thee waiting for thee worshipping of thee when without this discovery I should rather chuse to have Rocks and Mountains fall upon me to hide me from thy presence But there is forgiveness with thee and therefore thou shalt be feared The words being thus opened we may take a full view in them of the state and condition of the soul expressed in this Psalm and that answering the experiences of all who have had any thing to do with God in and about the Depths and Entanglements of sin Having in and from his great depths v. 1. addressed himself with servent redoubled cryes yea outcryes to God and to him alone for relief v. 1 2. having also acknowledged his iniquities and considered them according to the tenor of the Law v. 3. he consesseth himself to be lost and undone for ever on that account v. 3. But he abides not in this state of self-condemnation and dejection of soul He sayes not there is no hope God is a jealous God an holy God I cannot serve him his Law is a fiery Law which I cannot stand before so that I had as good give over sit down and perish as contend any longer no but searching by faith into the discovery that God makes of himself in Christ through the Covenant of Grace he finds a stable foundation of encouragement to continue waiting on him with expectation of mercy and pardon Propositions or Observations from the former Exposition of the words The first proposed to confirmation No encouragement for any sinner to approach unto God without a discovery of forgiveness From the words unfolded as they lye in their contexture in the Psalm the ensuing Propositions do arise 1. Faiths discovery of forgiveness in God though it have no present sense of its own peculiar interest therein is the great supportment of a sin perplexed soul. 2. Gospel Forgiveness whose discovery is the sole supportment of sin distressed souls relates to the gracious heart or good will of the Father the God of forgiveness the propitiation that is made by the blood of the Son and free condonation or pardon according to the tenor of the Covenant of Grace 3. Faiths discovery of Forgiveness in God is the sole bottom of adherence to him in acceptable Worship and reverential obedience The first of these is that whose confirmation and improvement I principally aim at and the other only so far as they have a coincidence therewith or may be used in a subserviency to the illustration or demonstration thereof In the handling then of this truth that it may be of the more advantage unto them whose good is sought and intended in the proposal and management of it I shall steer this course and shew 1. That there is not the least encouragement to the soul of a sinner to deal with God without this discovery 2. That this discovery of forgiveness in God is a matter great holy and mysterious and which very few on Gospel abiding grounds do attain unto 3. That yet this is a great sacred and certain Truth as from the manifold Evidences of it may be made to appear 4. That this is a stable supportment unto a sin distressed soul shall be manifested and the whole applyed according to the several concernments of those who shall consider it First There is not the least encouragement for the soul of a sinner to entertain any thoughts of approaching unto God without this discovery All the rest of the world is covered with a deluge of wrath This is the only Ark whereunto the soul may repair and find rest All without it is darkness curse and terror We have an instance and example of it beyond all exception in Adam When he knew himself to be a sinner and it was impossible for him as we shall shew afterwards to make a discovery of any such thing as forgiveness with God he laid aside all thoughts of treating with him the best of his foolish contrivance was for an escape Gen. 3. 10. I heard thy voyce saith he to God in the Garden and was AFRAID because I was naked and I HID my self Nothing but thou shalt dye the death founded in his ears In the morning of that day he was made by the hand of God a few hours before he had converse and communion with him with boldness and peace why then doth nothing now but FEAR Flying and HIDING possess him Adam had sinned the Promise was not yet given no Revelation made of forgiveness in God and what other course than that vain and foolish one to fix upon he knew not No more can any of his Posterity without this Revelation What else any of them hath fixed on in this case hath been no less foolish than his hiding and in most more pernicious When Cain had received his sentence from God it is said he went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the presence or face of the Lord Gen. 4. 16. From his providential presence he could never subduct himself So the Psalmist informs us at large Psal. 139. 7 8 9. The very Heathen knew by the light of nature that guilt could never drive men out of the reach of God Quo fugis Encelade quascunque accesseris oras Sub Jove semper eris They knew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vengeance of God would not spare sinners nor could be avoided Acts 28. 4. From Gods Gracious Presence which he never enjoyed he could not depart It was then his Presence as to his Worship and all outward acts of Communion that he forsook and departed from He had no discovery by faith of forgiveness and therefore resolved to have no more to do with God nor those who cleaved to him for it respects his course and not any one particular action This also is stated Isa. 33. 14. The sinners in Sion are afraid fearfulness
the thing it self They take it for granted that so it is and are never put seriously upon the enquiry how it comes to be so and that because indeed they have no real concernment in it How many thousands may we meet withall who take it for granted that forgiveness is to be had with God that never yet had any serious exercise in their souls about the grounds of it and its consistency with his holiness and justice But those that know it by faith have a sense of it fixed particularly and distinctly on their minds They have been put upon an enquiry into the rise and grounds of it in Christ so that on a good and unquestionable foundation they can go to God and say there is forgiveness with thee They see how and by what means more glory comes unto God by forgiveness then by punishing of sin which is a matter that the other sort of men are not at all solicitous about If they may escape punishment whether God have any glory or no for the most part they are indifferent Secondly The first Apprehension ariseth without any tryal upon enquiry in the Consciences of them in whom it is They have not by the power of their convictions and distresses of Conscience been put to make enquiry whether this thing be so or no. It is not a perswasion that they have arrived unto in a way of seeking satisfaction to their own souls It is not the result of a deep enquiry after peace and rest It is antecedent unto Tryal and Experience and so is not Faith but Opinion For although Faith be not Experience yet it is inseparable from it as is every practical habit Distresses in their consciences have been prevented by this Opinion not removed The reason why the most of men are not troubled about their sins to any purpose is from a persuasion that God is merciful and will pardon when indeed none can really on a Gospel account ordinarily have that perswasion but those who have been troubled for sin and that to the purpose So is it with them that make this discovery by faith They have had conflicts in their own spirits and being deprived of peace have accomplished a diligent search whether forgiveness were to be obtained or no. The perswasion they have of it be it more or less is the issue of a tryal they have had in their own souls of an enquiry how things stood between God and them as to peace and acceptation of their Persons This is a vast difference the one sort might possibly have had trouble in their consciences about sin had it not been for their Opinion of forgiveness this hath prevented or stifled their convictions not healed their wounds which is the work of the Gospel but kept them from being wounded which is the work of security Yea here lyes the ruine of the most of them who perish under the preaching of the Gospel They have received the general notion of pardon it floats in their minds and presently presents it self to their relief on all occasions Doth God at any time in the dispensation of the Word under an Affliction upon some great sin against their ruling light begin to deal with their consciences before their conviction can ripen or come to any perfection before it draw nigh to its perfect work they choak it and heal their consciences with this notion of pardon Many a man between the Assembly and his dwelling house is thus cured You may see them go away shaking their heads and striking on their breasts and before they come home be as whole as ever Well! God is merciful there is pardon hath wrought the cure The other sort have obtained their perswasion as a result of the discovery of Christ in the Gospel upon a full conviction Tryals they have had and this is the issue Thirdly The one which we reject worketh no Love to God no Delight in him no Reverence of him but rather a contempt and commonness of Spirit in dealing with him There are none in the world that deal worse with God than those who have an ungrounded perswasion of forgiveness And if they do fear him or love him or obey him in any thing more or less it is on other motives and considerations which will not render any thing they do acceptable and not at all on this As he is good to the Creation they may love as he is great and powerful they may fear him but sense of pardon as to any such ends or purposes hath no power upon them Carnal boldness formality and despising of God are the common issues of such a notion and perswasion Indeed this is the generation of great sinners in the world men who have a general apprehension but not a sense of the special power of pardon openly or secretly in fleshly or spiritual sins are the great sinners among men Where faith makes a discovery of forgiveness all things are otherwise Great Love Fear and Reverence of God are its attendants Mary Magdalen loved much because much was forgiven Great Love will spring out of great forgiveness There is forgiveness with thee saith the Psalmist that thou maist be feared No unbeliever doth truly and experimentally know the truth of this inference But so it is when men fear the Lord and his Goodness Hos. 3. 5. 1 say then where pardoning mercy is truly apprehended where faith makes a discovery of it to the soul it is endeared unto God and possessed of the great springs of Love Delight Fear and Reverence Psal. 116. 1 5 6 7. Fourthly This notional apprehension of the pardon of sin begets no serious through hatred and detestation of sin nor is prevalent to a relinquishment of it nay it rather secretly insinuates into the soul encouragements unto a continuance in it It is the nature of it to lessen and extenuate sin and to support the soul against its convictions So Jude tells us that some turn the Grace of God into lasciviousness v. 4. and sayes he they are ungodly men let them profess what they will they are ungodly men But how can they turn the grace of our God into lasciviousness Is Grace capable of a conversion into Lust or Sin Will what was once Grace ever become Wantonness It is Objective not Subjective Grace the Doctrine not the real substance of Grace that is intended The Doctrine of forgiveness is this Grace of God which may be thus abused From hence do men who have only a general notion of it habitually draw secret encouragements to sin and folly Paul also lets us know that carnal men coming to a doctrinal acquaintance with Gospel Grace are very apt to make such conclusions Rom. 6. 1. And it will appear at the last day how unspeakably this glorious Grace hath been perverted in the world It would be well for many if they had never heard the name of forgiveness It is otherwise where this Revelation is received indeed in the soul by believing Rom. 6.
We will then bring our guilty souls into his presence and attend the pleasure of his Grace what he speaks concerning us we will willingly submit unto And this sometimes proves an Anchor to a tossed soul which though it gives it not rest and peace yet it saves it from the rock of despair Here it abides until Light do more and more break forth upon it Thirdly Faith dealing about forgiveness doth commonly eye in a peculiar manner its relation to the mediation and blood of Christ. So the Apostle directs 1 John 2. 2. If any man sin we have an Advocate with the Father Jesus Christ the Righteous and he is the propitiation for our sins If any one hath sinned and is in depths and entanglements about it what course shall he take how shall he proceed to obtain deliverance why he must unto God for pardon but what shall he rely upon to encourage him in his so doing saith the Apostle consider by faith the Attonement and propitiation made for sin by the blood of Christ and that he is still pursuing the work of Love to the suing out of pardon for us and rest thy soul thereon This I say most commonly is that which faith in the first place immediately fixes on Fourthly Faith eyes actual pardon or condonation So God proposeth it as a motive to further believing Isa. 44. 22. I have blotted out as a thick cloud thy transgressions and as a cloud thy sins return unto me for I have redeemed thee Actual pardon of sin is proposed to faith as an encouragement unto a full returning unto God in all things 2 Sam. 23. 5. And the like may be said of all the other particulars which we have insisted on There is not any of them but will yield peculiar relief unto a soul dealing with God about forgiveness as having some one special concernment or other of forgiveness in wrapped in them Only as I said they do it not exclusively but are the special doors whereby believing enters into the whole And these things must be spoken unto afterwards Let us now take along with us the end for which all these considerations have been insisted on It is to manifest that a real discovery of Gospel Forgiveness is a matter of greater consequence and importance than at first proposal it may be it appeared unto some to be Who is not in hopes in expectation of pardon Who thinks not that they know well enough at least what it is if they might but obtain it But men may have general thoughts of impunity and yet be far enough from any saving acquaintance with Gospel mercy Forgiveness discovered or Revealed only to Faith Reasons thereof For a close of this Discourse I shall only add what is included in that Proposition which is the foundation of the whole namely that this discovery of forgiveness is and can be made to faith alone The nature of it is such as that nothing else can discover it or receive it No Reasonings no enquiries of the heart of man can reach unto it That guess or glimpse which the Heathens had of old of somewhat so called and which false Worshippers have at present is not the forgiveness we insist upon but a meer imagination of their own hearts This the Apostle informs us Rom. 1. 17. The Righteousness of God is in the Gospel revealed from faith to faith Nothing but faith hath any thing to do with it It is that Righteousness of God whereof he speaks that consists in the forgiveness of sins by the blood of Christ declared in the Gospel And this is revealed from the faith of God in the Promise to the faith of the Believer to him that mixes the Promise with faith And again more fully 1 Cor. 2. 9. Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him The wayes whereby we may come to the knowledge of any thing are by the seeing of the eye or the hearing of the ear or the Reasonings and meditations of the heart but now none of these will reach to the matter in hand by none of these wayes can we come to an acquaintance with the things of the Gospel that are prepared for us in Christ. How then shall we obtain the knowledge of them that he declares v. 10. God hath revealed them unto us by his Spirit Now it is faith only that receives the Revelations of the Spirit nothing else hath to do with them To give evidence hereunto we may consider that this great mysterie 1. Is too Deep 2. Is too Great for ought else to discover and 3. That nothing else but faith is suited to the making of this discovery First It is too deep and mysterious to be fathomed and reached by any thing else Reasons line is too short to fathom the depths of the Fathers Love of the blood of the Son and the Promises of the Gospel built thereon wherein forgiveness dwells Men cannot by their rational considerations launch out into these deeps nor draw water by them from these Wells of Salvation Reason stands by amazed and cryes how can these things be it can but gather Cockle shells like him of old at the shoar of this Ocean a few Criticisms upon the outward letter and so bring an evil report upon the Land as did the Spies All it can do is but to hinder faith from venturing into it crying spare thy self this attempt is vain these things are impossible It is among the things that faith puts off and layes aside when it engageth the soul into this great work This then that it may come to a discovery of forgiveness causeth the soul to deny it self and all its own Reasonings and to give up it self to an infinite fulness of Goodness and Truth Though it cannot go into the bottom of these depths yet it enters into them and finds rest in them Nothing but faith is suited to rest to satiate and content it self in mysterious bottomless unsearchable depths Being a soul emptying a Reason denying Grace the more it meets withal beyond its search and reach the more satisfaction it finds This is that which I looked for saith Faith even for that which is infinite and unsearchable When I know that there is abundantly more beyond me that I do not comprehend than what I have attained unto for I know that nothing else will do good to the soul. Now this is that which really puzzles and overwhelms Reason rendring it useless What it cannot compass it will neglect or despise It is either amazed and confounded and dazled like weak eyes at too great a light or fortifying of it self by inbred pride and obstinacy it concludes that this preaching of the Cross of forgiveness from the Love of God by the blood of Christ is plain folly a thing not for a wise man to take notice of or to trouble himself about So it appeared to the wise Greeks
of old 1 Cor. 1. 24. Hence when a soul is brought under the power of a real conviction of sin so as that it would desirously be freed from the galling intanglements of it it is then the hardest thing in the world to perswade such a soul of this forgiveness Any thing appears more rational unto it any self Righteousness in this world any Purgatory hereafter The greatest part of the world of convinced Persons have forsaken forgiveness on this account Masses Penances Merits have appeared more eligible Yea men who have no other desire but to be forgiven do chuse to close with any thing rather than forgiveness If men do escape these Rocks and resolve that nothing but pardon will relieve them yet it is impossible for them to receive it in the Truth and power of it if not enabled by faith thereunto I speak not of men that take it up by hearsay as a common report but of those souls who find themselves really concerned to look after it When they know it is their sole concernment all their hope and relief when they know that they must perish everlastingly without it and when it is declared unto them in the words of truth and soberness yet they cannot receive it What is the Reason of it What staves off these hungry creatures from their proper food Why they have nothing to lead them into the mysterious depths of eternal Love of the blood of Christ and Promises of the Gospel How may we see poor diseased souls standing every day at the side of this Pool and yet not once venture themselves into it all their dayes Secondly It is too Great for any thing else to discover Forgiveness is a thing chosen out of God from all Eternity to exalt and magnifie the glory of his Grace and it will be made appear to all the world at the day of Judgement to have been a great thing When the soul comes in any measure to be made sensible of it it finds it so great so excellent and astonishable that it sinks under the thoughts of it It hath dimensions a length breadth depth and height that no line of the rational soul can take or measure There is exceeding Greatness in it Eph. 1. 19. That is a great work which we have prescribed Ephes. 3. 19. Even to know the Love of Christ that passeth knowledge Here I suppose Reason will confess it self at a stand and an issue to know that which passeth knowledge is none of its work It cannot be known saith Reason and so ends the matter But this is faiths proper work even to know that which passeth knowledge To know that in its power vertue sweetness and efficacy which cannot be throughly known in its nature and excellency to have by believing all the Ends of a full comprehension of that which cannot be fully comprehended Hence Heb. 11. 1. It is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things not seen their subsistence though in themselves absent yet faith gives them a present subsistence in the soul. So it knows things that pass knowledge by mixing it self with them it draws out and communicates their benefit to the soul. From all which is evident what in the third place was proposed of faiths being only suited to be the means of this discovery so that I shall not need farther to insist thereon Discovery of Forgiveness in God a great supportment to sin entangled souls Particular Assurance attainable There yet remains a brief confirmation of the Position at first laid down and thus cleared before I come to the improvement of the words especially aimed at I say then this discovery of forgiveness in God is a great supportment for a sin entangled soul although it hath no special perswasion of its own particular interest therein Somewhat is supposed in this Assertion and somewhat affirmed First It is supposed that there may be a gracious perswasion and Assurance of faith in a man concerning his own particular interest in forgiveness A man may many do believe it for themselves so as not only to have the benefit of it but the comfort also Generally all the Saints mentioned in Scripture had this Assurance unless it were in the case of depths distresses and desertions such as that in this Psalm David expresseth his confidence of the Love and favour of God unto his own soul hundreds of times Paul doth the same for himself Gal. 2. 20. Christ loved M E and gave himself FOR ME 2 Tim. 4. 8. There is laid up for me a Crown of Righteousness which God the righteous Judge shall give me at that day And that this boasting in the Lord and his Grace was not an enclosure to himself he shewes Rom. 8. 38 39. Nothing can be more vain than what is usually pleaded to remove this Sheat Anker of the Saints Consolation namely that no mans particular name is in the Promise It is not said to this or that man by name that his sins are forgiven him But the matter is far otherwise To think that it is necessary that the names whereby we are known among our selves and are distinguished here one from another should be written in the Promise that we may believe in particular every one for himself is a fond conceit The new name of every Child of God is in the Promise And believing makes it very legible to him Yea we find by Experience that there is no need of Argumentation in this case The soul by a direct Act of faith believes its own forgiveness without making inferences or gathering conclusions and may do so upon the Proposition of it to be believed in the Promise But I will not digress from my work in hand and therefore shall only observe one or two things upon the Supposition laid down First It is the duty of every Believer to labour after an Assurance of a Personal interest in forgiveness and to be diligent in the cherishing and preservation of it when it is attained The Apostle exhorts us all unto it Heb. 10. 22. Let us draw near in full Assurance of faith that is of our Acceptance with God through forgiveness in the blood of Jesus This he plainly discourseth of And this Principle of our faith and confidence he would have us to hold fast unto the end Chap. 3. 14. It is no small evil in Believers not to be pressing after perfection in believing and obedience Oft-times some sinful indulgence to self or the world or sloth is the cause of it Hence few come up to Gospel Assurance But yet most of our Priviledges and upon the matter all our comforts depend on this one thing A little by the way to encourage unto this duty I shall desire you to consider both whence this Assurance is produced and what it doth produce what it is the fruit of and what fruit it bears First It is in general the product of a more plentiful communication of the Spirit than ordinary
as to a sense and participation of the choice fruits of the death of Christ procured for those who are justified by their acceptance of the Attonement It flourisheth not without his sealing witnessing establishing and shedding abroad the Love of God in our hearts See Rom. 5. 2 3 4 5. And what Believer ought not to long for and press after the enjoyment of these things Nay to read of these things in the Gospel not experiencing them in our own hearts and yet to sit down quietly on this side of them without continual pressing after them is to despise the blood of Christ the Spirit of Grace and the whole work of Gods Love If there are no such things the Gospel is not true if there are and we press not after them we are despisers of the Gospel Surely he hath not the Spirit who would not have more of him all of him that is promised by Christ. These things are the hundred fold that Christ hath left us in this world to counterpoise our sorrows troubles and losses And shall we be so foolish as to neglect our only abiding riches and treasures In particular it is the product of an exercised vigorous active faith That our faith should be such alwayes in every state and condition I suppose it our duty to endeavour Not only our comforts but our Obedience also depends upon it The more faith that is true and of the right kind the more obedience For all our obedience is the obedience of faith 2. For its own fruit and what it produceth they are the choicest actings of our souls towards God as Love delight rejoycing in the Lord Peace Joy and Consolation in our selves readiness to do or suffer chearfulness in so doing If they grow not from this root yet their flourishing wholly depends upon it So that surely it is the duty of every Believer to break through all difficulties in pressing after this particular Assurance The Objections that persons raise against themselves in this case may afterwards be considered 2. In ordinary dispensations of God towards us and dealings with us it is mostly our own negligence and sloth that we come short of this Assurance It is true it depends in a peculiar manner on the Soveraignty of God He is as absolute in giving Peace to believers as in giving Grace to sinners This takes place and may be proposed as a relief in times of tryals and distress He createth light and causeth darkness as he pleaseth But yet considering what Promises are made unto us What encouragements are given us what love and tenderness there is in God to receive us I cannot but conclude that ordinarily the cause of our coming short of this Assurance is where I have fixed it And this is the first thing that is supposed in the foregoing Assertion Secondly It is supposed that there is or may be a saving perswasion or discovery of forgiveness in God Where there is no Assurance of any particular interest therein or that our own sins in particular are pardoned This is that which hath a Promise of gracious Acceptance with God and is therefore saving Isa. 50. 10. Who is among you that feareth the Lord and obeyeth the voyce of his Servant that walketh in darkness and hath no light Let him trust in the name of the Lord and stay upon his God Here is the fear of the Lord and Obedience with a blessed encouragement to rest in God and his Alsufficiency yet no Assurance nor light but darkness and that walked in or continued in for a long season For he cannot walk in darkness meet with nothing but darkness without any beam or ray of Light as the words signifie who is perswaded of the Love of God in the pardon of his sins And yet the faith of such an one and his Obedience springing from it have this Gracious Promise of Acceptance with God And innumerable testimonies to this purpose might be produced and instances in great plenty I shall only tender a little Evidence unto it in one Observation concerning the nature of faith and one more about the proposal of the thing to be believed or forgiveness And 1. Faith is called and is a cleaving unto the Lord Deut. 4. 4. Ye that did cleave or adhere unto the Lord that is who did believe Josh. 23. 8. cleave or adhere unto the Lord your God The same word is used also in the New Testament Acts 11. 23. He exhorted them that with purpose of heart they would cleave unto the Lord or continue stedfast in believing It is also often expressed by trusting in the Lord rolling our burden or casting our care upon him by committing our selves or our wayes unto him Now all this goes no further than the souls Resignation of it self unto God to be dealt withall by him according to the tenor of the Covenant of Grace ratified in the blood of Christ. This a soul cannot do without a discovery of forgiveness in God But this a soul may do without a special Assurance of his own interest therein This faith that thus adheres to God that cleaves to him will carry men to conclude that it is their Duty and their Wisdom to give up the disposal of their souls unto God and to cleave and adhere unto him as revealed in Christ waiting the pleasure of his Will It enables them to make Christ their choice and will carry men to Heaven safely though it may be at some seasons not very comfortably 2. The Revelation and discovery of forgiveness that is made in the Gospel evidenceth the same truth The first proposal of it or concerning it is not to any man that his sins are forgiven No but it is only that there is Redemption and forgiveness of sins in Christ. So the Apostle layes it down Acts 13. 38 39. Be it known unto you therefore Men and Brethren that through this man is preached unto you the forgiveness of sins and by him all that believe are justified from all things from which they could not be justified by the Law of Moses All this may be believed without a mans Assurance of his own personal interest in the things mentioned Now where they are believed with the faith the Gospel requires that faith is saving and the root of Gospel acceptable Obedience The Ransome I say the Attonement by Christ the fulness of the Redemption that is in him and so Forgiveness in his blood for Believers from the Good Will Grace and Love of the Father is the first Gospel discovery that a sinner in a saving manner closeth withal Particular Assurance ariseth or may arise afterwards and this also is supposed in the Assertion 2. That which is affirmed in it is That a discovery of forgiveness in God without any particular Assurance of personal interest therein is a great supportment to a sin entangled soul. And let no man despise the day of this small thing small in the eyes of some and those good men also as
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
the soul for the receiving of that consolation and deliverance out of its pressures by an evidence of a special interest in forgiveness which it waiteth for 1. For this makes men to hearken after it It makes the soul like the Merchant who hath great Riches all his wealth in a far Country which he is endeavouring to bring home safe unto him If they come he is well provided for if they miscarry he is lost and undone This makes him hearken after tydings that they are safe there and as Solomon sayes Good news in this case from a far Countrey is as cold water to a thirsty soul Prov. 25. 25. full of refreshment Though he cannot look upon them as his own yet absolutely because he hath them not in possession he is glad they are safe there So is it with the soul These Riches that it so values are as to its apprehensions in a far Country So is the Promise that he shall behold the Land that is very far off Isa. 33. 17. He is glad to hear newes that they are safe to hear forgiveness preached and the Promises insisted on though he cannot as yet look upon them as his own The Merchant resis not here but he hearkeneth with much solicitousness after the things that should bring home his riches especially if they have in them his All. Hence such Ships are called Ships of desire Job 9. 26. Such a man greatly desires the speeding of them to their Port. He considers the Wind and the Weather all the occasions and inconveniences and danger of the way And blame him not his All is at stake The soul doth so in like manner it hearkneth after all the wayes and means whereby this forgiveness may be particularly brought home unto it is afraid of sin and of Temptation glad to find a fresh Gale of the Spirit of Grace hoping that it may bring in his Return from the Land of Promise This prepares the heart for a spiritual sense of it when it is revealed Secondly It so prepares the soul by giving it a due Valuation of the Grace and Mercy desired The Merchantman in the Gospel was not prepared to enjoy the Pearl himself until it was discovered to him to be of great price then he knew how to purchase it procure it and keep it The soul having by this acting of faith upon the discovery of forgiveness insisted on come to find that the pearl hid in the field is indeed precious is both stirred up to seek after possession of it and to give it its due Saith such a soul How excellent how precious is this forgiveness that is with God Blessed yea ever blessed are they who are made partakers of it What a life of Joy Rest Peace and Consolation do they lead Had I but their Evidence of an interest in it and the spiritual consolation that ensues thereon How would I despise the world and all the temptations of Satan and rejoyce in the Lord in every condition And this Apprehension of Grace also exceedingly prepares and fits the soul for a receiving of a blessed sense of it so as that God may have glory thereby 3. It fits the soul by giving a Right Understanding of it of its Nature its Causes and Effects At the first the soul goes no further but to look after impunity or freedom from punishment any way What shall I do to be saved is the utmost it aims at Who shall deliver me how shall I escape And it would be contented to escape any way by the Law or the Gospel all is one so it may escape But upon this discovery of forgiveness treated of which is made by faith of Adherence unto God a man plainly sees the nature of it and that it is so excellent that it is to be desired for its own sake Indeed when a soul is brought under trouble for sin it knows not well what it would have It hath an uneasiness or disquietment that it would be freed from a dread of some evil condition that it would avoid But now the soul can tell what it desires what it aims at as well as what it would be freed from It would have an interest in Eternal Love have the gracious kindness of the heart of God turned towards it self a sense of the everlasting purpose of his Will shed abroad in his heart have an especial interest in the precious blood of the Son of God whereby Attonement is made for him and that all these things be testified unto his Conscience in a word of promise mixed with faith These things he comes for this way alone he would be saved and no other It sees such a Glory of Wisdom Love and Grace in forgiveness such an Exaltation of the Love of Christ in all his Offices in all his undertaking especially in his Death Sacrifice and bloodshedding whereby he procured or made Reconciliation for us that it exceedingly longs after the participation of them All these things in their several degrees will this discovery of forgiveness in God without an evidence of an especial interest therein produce And these will assuredly maintain the spiritual life of the soul and keep it up unto such an obedience as shall be accepted of God in Christ. Darkness sorrow storms they in whom it is may meet withal but their eternal condition is secured in the Covenant of God their souls are bound up in the bundle of life From what hath been spoken we may make some Inferences in our passage concerning the true notion of believing For 1. These Effects ascribed to this faith of forgiveness in God and alwayes produced by it make it evident that the most of them who pretend unto it who pretend to believe that there is forgiveness with God do indeed believe no such thing Although I shall on set purpose afterwards evince this yet I cannot here utterly pass it by I shall then only demand of them who are so forward in the profession of this faith that they think it almost impossible that any one should not believe it what Effects it hath produced in them and whether they have been by it enabled to the performance of the duties before mentioned I fear with many things on the account of their pretended faith are quite otherwise They love sin the more for it and God never the better supposing that a few barren words will issue the controversie about their sins they become insensibly to have slight thoughts of sin and of God also This perswasion is not of him that calls us Poor souls your faith is the Devils greatest Engine for your ruine the highest contempt of God and Christ and forgiveness also that you can be guilty of a means to let you down quietly into Hell the Pharisees Moses trusted in and will condemn you As none is saved but by faith so you if it were not for your faith as you call it might possibly be saved If a mans Gold prove counterfeit his Jewels painted Glass
was made in his first dealing with our Parents after their shameful sin and fall Now to make it appear that this is an evidence that carryes along a great conviction with it and is such as faith may securely rest upon and close withall the ensuing Observations are to be considered The first sin in the world was on many accounts the greatest sin that ever was in the world It was the sin as it were of Humane Nature wherein there was a conspiracy of all Individuals omnes eramus unus ille homo in that one man or that one sin we all sinned Rom. 5. 12. It left not God one subject as to moral obedicnce on the earth nor the least ground for any such to be unto Eternity When the Angels sinned the whole race or kind did not prevaricate Thousand thousands of them and ten thousand times ten thousands continued in their obedience Dan. 7. 10. But here all and every individual of mankind he only excepted which was not then in Adam were imbarked in the same crime and guilt Besides it disturbed the Government of God in and over the whole Creation God had made all things in number weight and measure in order and beauty pronouncing himself concerning his whole work that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding beautiful and good Gen. 1. 31. Much of this beauty lay in the subordination of one thing to another and of all to himself by the mediation and interposition of man through whose Prayses and Obedience the rest of the Creation being made subject unto him was to return their tribute of Honor and Glory unto God But all this Order was destroyed by this sin and the very creation made subject to vanity Rom. 8. 20. On which and the like accounts it might be easily made to appear that it was the greatest sin that ever was in the world 2. Man who had sinned subscribed in his heart and consctence unto the righteous sentence of the Law He knew what he had deserved and looked for nothing but the immediate Execution of the sentence of death upon him Hence he meditates not a defence expects no pardon stayes not for a tryal but flyes and hides and attempts an escape Gen. 3. 10. I was afraid saith he and hid my self than which never were there words of greater horror in the world nor shall be until the day of Judgement Poor Creature he was full of expectation of the vengeance due for a broken Covenant 3. God had newly declared in the sinning Angels what his Justice required and how he could deal with sinning man without the least impeachment of his Government Holiness or Goodness See 2 Pet. 2. 4. 4. There was nothing without God himself that should move him in the least so much as to suspend the execution of his wrath for one moment he had not done so with the Angels All things lay now under wrath curse confusion and disorder nothing was left good lovely or desirable in his eye As in the first Creation that which was first brought forth from nothing was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without form and void empty of all order and beauty nothing was in it to induce or move God to bring forth all things in the glory that ensued but the whole design of it proceeded from his own infinite Goodness and Wisdom so was it now again There was an Emptiness and Vanity brought by sin upon the whole creation Nothing remained that might be a motive unto a merciful Restoration but all is again devolved on his Soveraignty All things being in this state and condition wherein all doors stood open to the Glory of Gods Justice in the punishing of sin nothing remaining without him to hold his hand in the least the whole creation and especially the sinner himself lying trembling in Expectation of a dreadful doom what now cometh forth from him the blessed word which we have Gen. 3. 15. The seed of the Woman shall break the Serpents head It is full well known that the whole mysterie of forgiveness is wrapt up in this one word of promise And the great way of its coming forth from God by the blood of the Messiah whose heel was to be bruised is also intimated And this was the first discovery that ever was made of forgiveness in God By a word of pure Revelation it was made and so faith must take it up and receive it Now this Revelation of forgiveness with God in this one Promise was the bottom of all that Worship that was yielded unto him by sinners for many Ages For we have shewed before that without this no sinner can have the least encouragement to approach unto him and this will continue to the end of the world as a notable evidence of the truth in hand a firm foundation for faith to rest and build upon Let a sinner seriously consider the state of things as they were then in the world laid down before and then view God coming forth with a word of pardon and forgiveness meerly from his own Love and those counsells of peace that were between the Father and the Son and he cannot but conclude under his greatest difficulties that yet there is forgiveness with God that he may be feared Let now the Law and Conscience let Sin and Satan stand forth and except against this Evidence enough may be spoken from it whatever the particular case be about which the soul hath a contest with them to put them all to silence II. God revealed this Sacred Truth by his Institution of Sacrifices Sacrifices by blood do all of them respect Attonement Expiation and consequentially forgiveness It is true indeed they could not themselves take away sin nor make them perfect who came unto God by them Heb. 10. 1. but yet they undeniably evince the taking away of sin or the forgiveness of it by what they did denote and typisie I shall therefore look a little back into their Rise and Intendment 1. The Original and first spring of Sacrifices is not in the Scripture expresly mentioned only the practice of the Saints is recorded But it is certain from infallible Scripture Evidences that they were of Gods immediate Institution and Appointment God never allowed that the Will or Wisdom of man should be the spring and Rule of his Worship That solemn word where with he Fronts the command that is the Rule of his Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not make to thy self which is the life of the command that which follows being an explanation and confirmation of the Law it self by Instances cuts off all such pretences and is as a flaming sword turning every way to prevent mens arbitrary approaches to Gods Institutions God will not part with his glory of being the only Law-giver as to the whole concernment of his Worship or any part of it unto any of the sons of men 2. Neither is the time of their Institution mentioned Some of the Papists dispute as there
transgresseth the Law in any one point is guilty of the breach of the whole James 2. 10. What shall we now say Do we think that God hath forgiveness only for this or that individual person No man questions but that all these were pardoned Was it by vertue of any especial personal priviledge that was peculiar unto them Whence should any such priviledge arise seeing by nature they were no better than others nor would have been so personally had not they been delivered from sin and prepared for Obedience by Grace Mercy and Pardon Wherefore they all obtained forgiveness by vertue of the Covenant from the forgiveness which is with God And this is equally ready for others who come to God the same way that they did that is by faith and Repentance 2. Many of those concerning whom we have the Assurance mentioned were not only sinners but great sinners as was said which must be also insisted on to obviate another objection For some may say that although they were sinners yet they were not such sinners as we are And although they obtained forgiveness yet this is no Argument that we shall do so also who are guilty of other sins than they were and those attended with other Aggravations than theirs were To which I say that I delight not in aggravating no nor yet in Repeating the sins and faults of the Saints of God of old Not only the Grace of God but the sins of men have by some been turned into lasciviousness or been made a cloak for their lusts But yet for the ends and purposes for which they are recorded by the Holy Ghost we may make mention of them That they may warn us of our duty that we take heed lest we also fall that they may yield us a relief under our surprizals are they written So then where the mention of them tends to the advancement of Soveraign Grace and Mercy which is the case in hand we may insist on them I think then that without mention of particulars I may safely say that there is no sin no degree of sin no aggravating circumstance of sin no kind of continuance in sin the one only sin excepted but that there are those in Heaven who have been guilty of them It may be yet some will say that they have considered the sins and falls of Lot David Peter Paul and the Thief himself on the Cross and yet they find not their own condition Exemplified so as to conclude that they shall have the same success with them A. 1. I am not shewing that this or that man shall be pardoned but only demonstrating that there is forgiveness with God and that for all sorts of sins and sinners which these Instances do assuredly confirm And moreover they manifest that if other men are not pardoned it is meerly because they make not that Application for forgiveness which they did 2. Yet by the way to take off this Objection also consider what the Apostle says in particular concerning the several sorts of sinners that obtained mercy 1 Cor. 6. 9 10 11. Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor Abusers of themselves with mankind nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdom of God and such were some of you But you are washed but you are sanctified but you are justified Hell can scarce in no more words yield us a sadder Catalogue Yet some of all these sorts were justified and pardoned 3. Suppose this Enumeration of sins doth not reach the condition of the soul because of some especial Aggravation of its sin not expressed Let such a one add that of our Saviours Matth. 12. 31. I say unto you all manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost They are not they shall not be all actually remitted and pardoned unto all men but they are all pardonable unto those that seek to obtain pardon for them according unto the Gospel There is with God forgiveness for them all Now certainly there is no sin but only that excepted but it comes within the compass of all manner of sins and blasphemy and so consequently some that have been guilty of it are now in Heaven We take it for a good token and evidence of a vertuous healing water when without fraud or pretence we see the crutches of cured Criples and impotent persons hung about it as a memorial of its efficacy And it is a great demonstration of the skill and ability of a Physitian when many come to a sick person and tell him that we had the same distemper with you it had the same symptoms the same effects and by his skill and care we are cured Oh saith the sick man bring him unto me I will venture my life in his hand Now all the Saints of Heaven stand about a sin sick soul for in this matter we are compassed with a cloud of witnesses Heb. 12. 1. And what do they bear witness unto What say they unto a poor guilty sinner As thou art so were we so guilty so perplexed so obnoxious to wrath so fearing destruction from God And what way did you steer what course did you take to obtain the blessed condition wherein now you are Say they We went all to God through Christ for forgiveness and found plenty of Grace Mercy and Pardon in him for us all The rich man in the Parable thought it would be a great means of conversion if one should rise from the dead and preach But here we see that all the Saints departed and now in glory do jointly preach this fundamental Truth that there is forgiveness with God Poor souls are apt to think that all those whom they read or hear of to be gone to Heaven went thither because they were so good and so holy It is true many of them were eminently and exemplarily so in their generations All of them were so according to their degrees and measures for without holiness no man can see God And it is our duty to labour to be like unto them in Holiness if ever we intend to be so in Happiness and Glory But yet not one of them not any one that is now in Heaven Jesus Christ alone excepted did ever come thither any other way but by forgiveness of sin and that will also bring us thither though we come short of many of them in Holiness and Grace And this Evidence of forgiveness I the rather urge because I find the Apostle Paul doing of it eminently in his own person 1 Tim. 1. 12 13 14 15 16. I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful putting me into the Ministry who was before a Blasphemer and a Persecutor and injurious But I obtained mercy because I did it ignorantly in unbelief This is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of
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
Now this God doth 1. By express Affirmation that he hath so sworn by himself which was the form of the first solemn Oath of God Gen. 22. 16. By my self have I sworn saith the Lord. The meaning whereof is I have taken it upon my self as I am God or let me not be so if I perform not this thing And this is expressed by his soul Jer. 51. 14. The Lord of Hosts hath sworn by his soul that is by himself as we render the words Secondly God doth it by the especial Interposition of some such Property of his nature as is suited to give credit and confirmation to the Word spoken as of his Holiness Psal. 89. 35. I have sworn by my Holiness So also Amos 4. 2. Sometime by his life As I live saith the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I live saith God it shall be so And sometimes by his Name Jer. 44. 26. God as it were engageth the Honour and Glory of the Properties of his Nature for the certain accomplishment of the things mentioned And this is evident from the manner of the Expression as in that place of Psal. 89. 35. Once have I sworn by my holiness that I will not lye unto David so we in the Original the words are eliptical If I lye unto David that is Let me not be so nor be esteemed to be so if I lye unto David Secondly For the End of his Oath God doth not give it to make his Word or Promise sure and stedfast but to give Assurance and Security unto us of their accomplishment Every Word of God is sure and certain truth it self because it is his and he might justly require of us the belief of it without any further Attestation But yet knowing what great Objections Satan and our own unbelieving hearts will raise against his Promises at least as to our own concernment in them to confirm our minds and to take away all pretences of unbelief he interposeth his Oath in this matter What can remain of distrust in such a case If there be a matter in doubt between men and an Oath be interposed in the confirmation of that which is called in question it is an End as the Apostle tells us unto them of all strife Heb. 6. 16. How much more ought it to be so on the part of God when his Oath is engaged And the Apostle declares this End of his Oath it is to shew the immutability of his counsel Heb. 6. 17. His counsel was declared before in the Promise but now some doubt or strife may arise whether on one occasion or other God may not change his counsell or whether he hath not changed it with such conditions as to render it useless unto us In what case soever it be to remove all doubts and suspicions of this nature God adds his Oath manifesting the unquestionable immutability of his counsel and Promises What therefore is thus confirmed is ascertained unto the height of what any thing is capable of And nor to believe it is the height of Impiety Thirdly In this Interposition of God by an Oath there is unspeakable condescention of Grace which is both an exceeding great motive unto faith and a great Aggravation of Unbelief For what are we that the holy and blessed God should thus condescend unto us as for our satisfaction and surety to engage himself by an Oath One said well of old Foelices nos quorum causa Deus jurat O infoelices si nec juranti Deo credimus It is an inestimable advantage that God should for our sakes engage himself by his Oath So it will be our misery if we believe him not when he swears unto us What can we now object against what is thus confirmed What pretence colour or excuse can we have for our unbelief How just how righteous how holy must their destruction be who upon this strange wonderful and unexpected Warranty refuse to set their seal that God is true These things being premised we may consider how variously God hath engaged his Oath that there is forgiveness with him First He sweareth that he hath no pleasure in the death of a sinner but rather that he repent and live Ezek. 33. 11. As I live saith the Lord I have no pleasure in the death of a sinner Now without forgiveness in him every sinner must dye and that without remedy Confirming therefore with his Oath that it is his will the sinner should return repent and live he doth in the first place swear by himself that there is forgiveness with him for these sinners that shall so repent and turn unto him Again Whereas the great means he hath appointed for the forgiveness of sins is by the Mediation of the Lord Christ as we shall afterwards shew he hath on several occasions confirmed his purpose in him and the counsel of his Will by his Oath By this Oath he promised him unto Abraham and David of old which proved the foundation of the Churches stability in all generations and also of their Security and Assurance of Acceptance with him see Luke 1. 73 74 75. And in his taking upon him that Office whereby in an especial manner the forgiveness of sins was to be procured namely of his being a Priest to offer Sacrifice to make an Attonement for sinners he confirmed it unto him and him in it by his Oath Heb. 7. 20. He was not made a Priest without an Oath And to what end Namely that he might be a surety of a better Testament v. 22. And what was that better Testament Why that which brought along with it the forgiveness of sin Chap. 8. 12 13. So that it was forgiveness which was so confirmed by the Oath of God Further the Apostle shews that the great Original Promise made unto Abraham being confirmed by the Oath of God all his other Promises were in like manner confirmed Whence he draws that blessed conclusion which we have Heb. 6 17 18. As to every one saith he that flyes for refuge to the hope that is set before him that is who seeks to escape the guilt of sin the curse and the sentence of the Law by an Application of himself unto God in Christ for pardon he hath the Oath of God to secure him that he shall not fail thereof And thus are all the concernments of the forgiveness of sin testified unto by the Oath of God which we have manifested to be the highest security in this matter that God can give or that we are capable of The Name of God confirming the Truth and Reality of Forgiveness with him As also the same is done by the Properties of his Nature X. Another foundation of this Truth and infallible Evidence of it may be taken from that especial Name and Title which God takes unto himself in this matter For he owns the name of the God of Pardons or the God of forgiveness So is he called Nehem. 9. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have rendred the
this matter and the Law of its performance And there is the Will of the Son in answer thereunto and his delight in fulfilling that Law which was prescribed unto him Let us now consider to what purpose was this Eternal Counsel of Peace This Agreement of the Father and Son from Eternity about the State and Condition of Mankind If God would have left them all to perish under the guilt of their sins there had been no need at all of any such thoughts design or Counsel God had given unto them a Law Righteous and Holy which if they transgressed he had threatned them with eternal destruction Under the Rule disposal and power of this Law he might have righteously left them to stand or fall according to the verdict and sentence thereof But now he assures us he reveals unto us that he had other thoughts in this matter that there were other Counsels between the Father and the Son concerning us And these such as the Son was delighted in the prospect of his Accomplishment of them What can these thoughts and counsels be but about a way for their deliverance which could no otherwise be but by the forgiveness of sins For whatever else be done yet if God mark iniquities there is none can stand Hearken therefore poor sinner and have hope God is consulting about thy deliverance and freedom And what cannot the Wisdom and Grace of the Father and Son effect and accomplish And to this end was the Son sent into the world which is the second thing proposed to Consideration 2. Whom did God send about this business The Scripture layes great weight and Emphasis on this consideration faith must do so also John 3. 16. God so loved the world that he gave his only begotten Son So 1 John 4. 9. In this was manifested the love of God towards us because that God sent his only begotten Son into the world that we might live through him And again v. 10. Herein is love not that we loved God but that he loved us and sent his Son to be the propitiations of our sins And who is this that is thus sent and called the only begotten Son of God Take a double description of him one out of the Old Testament and another from the new The first from Isa. 9. 6. To us a Child is born to us a Son is given and the Government shall be upon his shoulders and his name shall be called Wonderful Counsellor the mighty God the everlasting Father the Prince of Peace The other from Heb. 1. 2 3. God hath spoken unto us by his Son whom he hath appointed heir of all by whom also he made the worlds who being the brightness of his Glory and the express Image of his Person upholding all things by the word of his power when he had by himself purged our sins sate down on the right hand of the Majesty on high This is he who was sent in Nature he was glorious even over all God blessed for ever In Answerableness unto the Father the brightness of his Glory and the express Image of his person possessed of all the same essential Properties with him So that what we find in him we may be assured of in the Father also for he that hath seen him hath seen the Father who is in him In Power Omnipotent for he made all things and upholding all things with an unspeakable facility by the Word of his power In Office exalted over all sitting at the right hand of the Majesty on high In Name the Mighty God the Everlasting Father so that whatever he came about he will assuredly accomplish and fulfill for what should hinder or let this Mighty One from perfecting his design Now this consideration raiseth our Evidence to that height as to give us an unquestionable Assurance in this matter Here is a near and a particular Object for faith to be exercised about and to rest in Wherefore did this glorious Son of God come and Tabernacle amongst poor sinners We beheld the glory of the Eternal Word the glory of the only begotten of the Father and he was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pitched his Tabernacle amongst us John 1. 14. To what end It was no other but to work out and accomplish the Eternal Counsel of Peace towards sinners before mentioned to procure for them and to declare unto them the forgiveness of sin And what greater evidence what greater Assurance can we have that there is forgiveness with God for us he himself hath given it as a Rule that what is done by giving an only begotten or an only beloved Son gives assured Testimony of reality and sincerity in the thing that is confirmed by it So he sayes unto Abraham Gen. 22. 12. Now I know that thou fearest God seeing that thou hast not withheld thy Son thy only Son from me This way it may be known or no way And they are blessed Conclusions that faith may make from this consideration now I know that there is forgiveness with God seeing he hath not withheld his Son his only Son that he might accomplish it To this purpose the Apostle teacheth us to reason Rom. 8. 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things What further can any soul desire What ground remains for unbelief to stand upon in this matter Is there any thing more to be done herein It was to manifest that there is forgiveness with him and to make way for the exercise of it that God sent his Son that the Son of God came into the world as will afterwards more fully appear 3. To this sending of the Son of God to this purpose there is evidence and security added from the Manner wherein he was sent How was this Not in Glory not in Power not in an open discovery of his Eternal Power and Godhead Had it been so we might have thought that he had come meerly to manifest and glorifie himself in the world And this he might have done without thoughts of mercy or Pardon towards us But he came quite in another manner He was seen in the likeness of sinful flesh Rom. 8 3. In the form of a servant Phil. 2. 10. Being made of a woman made under the Law Gal. 4. 4. What he endured suffered underwent in that state and condition is in some measure known unto us all All this could not be meerly and firstly for himself All that he expected at the close of it was to be glorified with that glory which he had with the Father before the world was John 17. 5. It must then be for our sakes and for what to save and deliver us from that condition of wrath at present and future expectation of Vengeance which we had cast our selves into by sin that is to procure for us the forgiveness of sin Had not God designed Pardon for sin he would never have sent his
nature of this conviction of sin which you say you have Is it not made up of these two ingredients 1. A general notion that you are sinners as all men also are 2. Particular troublesome reflections upon your selves when on any eruption of sin Conscience accuses rebukes condemns You will say yes what would you require more This is not the Conviction we are enquiring after That is a work of the Spirit by the Word this you speak of a meer Natural work which you can no more be without than you can cease to be men This will give no Assistance unto the receiving of forgiveness But it may be you will say you have proceeded farther than so and these things have had an improvement in you Let us then a little try whether your process have been according to the mind of God And so whether this invincible barr in your way be removed or no. For although every convinced person do not believe forgiveness yet no one who is not convinced doth so Have you then been made sensible of your condition by Nature what it is to be alienated from the life of God and to be obnoxious to his wrath Have you been convinced of the Universal Enmity that is in your hearts to the mind of God and what it is to be at Enmity against God Hath the unspeakable multitude of the sins of your lives been set in order by the Law before you And have you considered what it is for sinners such sinners as you are to have to deal with a Righteous and a holy God Hath the Holy Ghost wrought a serious Recognition in your hearts of all these things and caused them to abide with you and upon you If you will answer truly you must say many of you that indeed you have not been so exercised You have heard of these things many times but to say that you have gone through with this work and have had Experience of them that you cannot do Then I say you are strangers to forgiveness because you are strangers unto sin But and if you shall say that you have had thoughts to this purpose and are perswaded that you have been throughly convinced of sin I shall yet ask you one Question more what Effects hath your Conviction produced in your hearts and lives Have you been filled with perplexities and consternation of Spirit thereupon Have you had fears dreads or terrors to wrestle withall It may be you will say No Nor will I insist upon that enquiry but this I deal with you in Hath it filled you with self-loathing and Abhorrency with self-condemnation and abasement If it will do any thing this it will do If you come short here it is justly to be feared that all your other pretences are of no value Now where there is no work of conviction there is no faith of forgiveness whatever is pretended And how many vain boasters this sword will cut off is evident 7. We have yet a greater evidence than all these Men live in sin and therefore they do not believe forgiveness of sin Faith in general purifies the heart Acts 15. 19. Our souls are purified in obeying the Truth 1 Pet. 1. 22. and the life is made fruitful by it James 2. 22. Faith worketh by works and makes it self perfect by them And the Doctrine concerning forgiveness hath a special influence into all Holiness Tit. 2. 11 12. The Grace of God which bringeth salvation teacheth us to deny all unrighteousness and worldly lusts to live soberly righteously and godly in this present world And that is the Grace whereof we speak No man can then believe forgiveness of sin without a detestation and relinquishment of it The ground of this might be farther manifested and the way of the Efficacy of faith of forgiveness unto a forsaking of sin if need were But all that own the Gospel must acknowledge this principle The real belief of the Pardon of sin is prevalent with men not to live longer in sin But now what are the greatest number of those who pretend to receive this Truth Are their hearts purified by it Are their consciences purged Are their lives changed Do they deny all ungodliness and worldly lusts Doth forgiveness teach them so to do Have they found it effectual to these purposes Whence is it then that there is such a bleating and bellowing to the contrary amongst them Some of you are Drunkards some of you Swearers some of you unclean persons some of you lyars some of you worldly some of you haters of all the wayes of Christ and all his concernments upon the Earth proud covetous boasters self-seekers envious wrathful backbiters malitious praters slanderers and the like And shall we think that such as these believe forgiveness of sin God forbid Again Some of you are dark ignorant blind utterly unacquainted with the mysterie of the Gospel nor do at all make it your business to enquire into it Either you hear it not at all or negligently slothfully customarily to no purpose Let not such persons deceive their own souls to live in sin and yet to believe the forgiveness of sin is utterly impossible Christ will not be a Minister of sin nor give his Gospel to be a Doctrine of licentiousness for your sakes Nor shall you be forgiven that you may be delivered to do more Abominations God forbid If any shall say that they thank God they are no such Publicans as those mentioned they are no drunkards no swearers no unclean persons nor the like so that they are not concerned in this consideration Their lives and their duties give another account of them then yet consider further That the Pharisees were all that you say of your selves and yet the greatest despisers of forgiveness that ever were in the world and that because they hated the light on this account that their deeds were evil And for your duties you mention what I pray is the root and spring of them are they influenced from this Faith of forgiveness you boast of or no May it not be feared that it is utterly otherwise you do not perform them because you love the Gospel but because you fear the Law If the truth were known I doubt it would appear that you get nothing by your believing of pardon but an encouragement unto sin Your Goodness such as it is springs from another root It may be also that you ward your selves by it against the strokes of Conscience or the guilt of particular sins this is as bad as the other It is as good be encouraged unto sin to commit it as be encouraged under sin so as to be kept from humiliation for it None under Heaven are more remote from the belief of Grace and Pardon than such persons are All their Righteousness is from the Law and their Sin in a great measure from the Gospel 8. They that believe forgiveness in a due manner believe it for the Ends and Purposes for which it is revealed of God
their Lusts and sins that they will yield them as much satisfaction and contentment as they shall need to desire Alas they will ruine them and bring forth nothing but death Is it in the World it will deceive them the figure of it passeth away Is it in their Duties and Righteousness they will not relieve them for did they follow the Law of Righteousness they could not obtain the Righteousness of the Law Is it in the continuance of their lives Alas it is but a shadow a vapour that appeareth for a little while Is it in a future Amendment and Repentance Hell is full of souls perishing under such Resolutions Only this way of pardon remains and yet of all others is most despised But yet I have one consideration more to adde before I further enforce the Exhortation 6. Consider that this is the only Way and means to enable you unto obedience and to render what you do therein acceptable unto God It may be that some of you are under the power of Convictions and have made Engagements unto God to live unto him to keep your selves from fin and to follow after holiness It may be you have done so in Afflictions dangers sicknesses or upon the receipt of mercies but yet you find that you cannot come unto stability or constancy in your course you break with God and your own Souls which fills you with new disquietments or else hardens you and makes you secure and negligent so that you return unto your purposes no oftner than your Convictions or Afflictions befall you anew This condition is ruinous and pernitious which nothing can deliver you from but this closing with forgiveness For 1. All that you do without this however it may please your minds or ease your Consciences is not at all accepted with God Unless this foundation be laid all that you do is lost All your Prayers all your Duties all your amendments are an abomination unto the Lord. Untill peace is made with him they are but the Acts of Enemies which he despiseth and abhorreth You run it may be earnestly but you run out of the way you strive but not lawfully and shall never receive the Crown True Gospel-obedience is the fruit of the Faith of Forgiveness Whatever you do without it is but a building without a foundation a Castle in the ayre You may see the order of Gospel Obedience Eph. 2. 7 8 9 10. The foundation must be laid in Grace Riches of Grace by Christ in the free pardon and forgiveness of sin From hence must the works of obedience proceed if you would have them to be of Gods appointment or finde acceptance with him Without this God will say of all your Services Worship Obedience as he did to the Israelites of old Amos 5. 21 22 23 24 25. I despise all reject it all it is not to him nor to his Glory Now if you are under convictions of any sort there is nothing you more value nothing you more place your confidence in than your Duties your Repentance your Amendment what you do and what in good time you will be Is it nothing unto you to lose all your hopes and all your Expectations which you have from hence To have no other Reception with God than if all this while you had been wallowing in your sins and lusts Yet thus it is with you if you have not begun with God on his own Terms if you have not received the Atonement in the Blood of his Son if you are not made partakers of Forgiveness if your persons are not pardoned all your Duties are accursed 2. This alone will give you such Motives and Encouragements unto Obedience as will give you Life Alacrity and Delight in it You perform Duties abstain from sins but with heaviness fear and in bondage Could you do as well without them as with them would Conscience be quiet and hope of Eternity hold out you would omit them for ever This makes all your Obedience burdensome and you cry out in your thoughts with him in the Prophet behold what a weariness it is the service of God is the only drudgery of your lives which you dare not omit and delight not to perform From this wretched and cursed frame there is nothing can deliver you but this closing with forgiveness This will give you such motives such encouragements as will greatly influence your hearts and souls It will give you freedom liberty delight and chearfulness in all duties of Gospel Obedience You will finde a constraining power in the love of Christ therein a freedom from bondage when the Son truely hath made you free Faith and love will work genuinely and naturally in your spirits and that which was your greatest burden will become your chiefest joy 2 Cor. 7. 1. Thoughts of the Love of God of the Blood of Christ or the Covenant of Grace and sence of pardon in them will enlarge your hearts and sweeten all your duties You will find a new life a new pleasure a new satisfaction in all that you doe Have you yet ever understood that of the Wiseman Prov. 3. 17. The wayes of Wisdom are pleasantness and her paths are peace Have the wayes of Holyness of Obedience of Duties been so unto you Whatever you pretend they are not they cannot be so whilst you are strangers unto that which alone can render them so unto you I speak unto them that are under the Law Would you be free from that bondage that galling yoke in dutyes of Obedience Would you have all that you do towards God a delight and pleasantness unto you this and this alone will effect it for you 3. This will place all your Obedience upon a sure foot of account in your own Souls and Consciences even the same that is fixed on in the Gospell For the present all that you do is indeed but to compound with God for your sin you hope by what you do for him and to him to buy off what you have done against him that you may not fall into the hands of his Wrath and Vengeance This makes all you doe to be irksom As a man that labours all his dayes to pay an old debt and brings in nothing to lay up for himself how tedious and wearisome is his work and labour to him It is odds but that at one time or other he will give over and run away from his Creditor So it is in this case men who have secret reserves of recompensing God by their Obedience every day find their debt growing upon them and have every day less hopes of making a satisfactory payment This makes them weary and for the most part they faint under their discouragements and at length they fly wholly from God This way alone will state things otherwise in your Consciences It will give you to see that all your debts are paid by Christ and freely forgiven unto you by God So that what you doe is of Gratitude or thankfulness hath an influence
or at most such an irregular acting of it as the Lord Christ will be very tender towards and which is consistent with peace and a due sense of the forgiveness of sins Mistake not then these one for another lest much causeless unquietness ensue in the Judgement which you are to make of your selves But you will say how shall we distinguish between these two so as not causelesly to be disquieted and perplexed I answer briefly 1. Unbelief working in and by the questioning of the promises of God is a weakning disheartning dispiriting thing It takes off the edge of the soul from spiritual duties and weakens it both as unto delight and strength The more any one questions the promises of God the less life power joy and delight in obedience he hath For faith is the spring and root of all other Graces and according as that thriveth or goeth backwards so do they all Men think sometimes that their uncertainty of the love of God and of acceptance with him by the forgiveness of sin doth put them upon the performance of many duties and they can have no rest or peace in the omission of them It may be it is so Yea this is the state and Condition with many But what are these duties and how are they performed And what is their acceptance with God The duties themselves are legal which denomination ariseth not from the Nature Substance or Matter of them for they may be the same that are required and injoyned in the Gospel but from the principle from whence they proceed and the End to which they are used Now these in this case are both legal their principle is legal fear and their end is legal Righteousness the whole attendance unto them a seeking of righteousness as it were by the works of the Law and how are they performed Plainly with a bondage frame of Spirit without Love Joy Liberty or Delight To quiet conscience to pacifie God are the things in them aymed at all in opposition to the Blood and Righteousness of Christ. And are they accepted with God Let them be multiplyed never so much he every where testifieth that they are abhorred by him This then Unbelief mixed with convictions will do It is the proper way of venting and exercising it self where the soul is brought under the power of conviction But as unto Gospel Obedience in all the duties of it to be carryed on in communion with God by Christ and delight in him all questioning of the promises weakens and discourageth the soul and makes them all wearisome and burdensome unto it But the Jealousie that is exercised about the Person and Love of Christ unto the soul is quite of another nature and produceth other effects It cheers enlivens and enlargeth the soul stirs up to activity earnestness and industry in its enquiries and desires after Christ. Jealousie saith the Spouse is hard as the grave therefore set me as a Seal upon thy heart as a Seal upon thy arm It makes the soul restlesly pant after neerer more sensible and more assured Communion with Christ It stirs up vigorous and active Spirits in all duties Every doubt and fear that it ingenerates concerning the Love of Christ stirs up the soul unto more earnestness after him delight in him and sedulous watching against every thing that may keep it at a distance from him or occasion him to hide withdraw or absent himself from it 2. Unbelief that works by questioning of the promises is universally selfish it begins and ends in self Self-love in desires after freedom from guilt danger and punishment are the life and soul of it May this end be attained it hath no delight in God Nor doth it care what way it be attained so it may be attained May such persons have any perswasions that they shall be freed from death and hell be it by the works of the Law or by the observance of any inventions of their own whether any Glory ariseth unto God from his Grace and faithfulness or no they are not solicitous The Jealousie we speak of hath the Person of Christ and his Excellency for its constant object These it fills the mind with in many and various thoughts still representing him more and more amiable and more desirable unto the soul. So doth the Spouse upon the like occasion as you may see at large Cant. 5. 9 10 11 12 13 14 15 16. Being at some loss for his presence for he had withdrawn himself not finding her wonted communion and entercourse with him fearing that upon her provocation she might forfeit her Interest in his Love she falls upon the Consideration of all his Excellencies and thereby the more enflames her self unto desires after his company and enjoyment And these divers things may be thus distinguished and discerned RULE VI. Learn to distinguish between faith and spiritual sense This Rule the Apostle gives us 2 Cor. 5. 7. We walk by faith and not by sight It is the sight of Glory that is especially here intended But faith and sense in any kind are clearly distinguished That may be believed which is not felt Yea It is the Will and Command of God that faith should stand and do its work where all sense fails Esa. 50. 10. And it is with spiritual sense in this matter as it is with natural Thomas would not believe unless he saw the object of his faith with his Eyes or felt it with his hand but saith our Saviour blessed are they who believe and have not seen who believe upon the testimony of God without the help of their own sense or reason And if we will believe no more of God of his Love of Grace of our acceptance with him than we have a spiritual affecting sense of we shall be many times at a loss Sensible impressions from Gods Love are great springs of Joy but they are not absolutely necessary unto peace nor unto an evidence that we do believe We will deal thus with the vilest person living We will believe him whilest we have the certainty of our sense to secure us And if we deal so with God what is there in our so doing praise worthy the Prophet tells us what it is to believe in respect of providence Hab. 3. 17. When there is nothing left outward and visible to support us then to rest quietly on God that is to believe So Psal. 73. 26. And the Apostle in the Example of Abraham shews us what it is to believe with respect unto a special promise Rom. 4. 18. Against hope he believed in hope When he saw not any outward ordinary means for the accomplishment of the promise when innumerable objections arose against any such hope as might have respect unto such means yet he resolved all his thoughts into the faithfulness of God in the promise and therein raised a new hope in its accomplishment so in hope believing against hope To clear this matter you must observe what I intend by
this spiritual sense which you must learn to distinguish faith from and to know that true faith interesting the soul in forgiveness may be without it that so you may not conclude unto a real want of pardon from the want of the refreshing sense of it Grace in general may be referred unto two heads 1. Our Acceptation with God through Christ the same upon the matter with the forgiveness of sin that we are treating of And 2. Grace of Sanctification from God in Christ Of each of these there is a spiritual sense or Experience to be obtained in both distinguished from faith that gives us a real Interest in forgiveness Of the first or the spiritual sense that we have of Acceptance with God there are sundry parts or degrees As first hereunto belongs peace with God Rom. 5. 1. Being justified by faith we have peace with God This peace is the Rest and composure of the soul emerging out of troubles upon the account of the Reconciliation and friendship made for it by the blood of Christ. And it hath as all peace hath two parts First a freedom from war trouble and distress and Secondly Rest Satisfaction and Contentment in the condition attained And this at least the second part of it belongs unto the spiritual sense that we enquire after Again there is in it Joy in the holy Ghost called joy unspeakeable and full of Glory 1 Pet. 1. 8. as also glorying in the Lord upon the account of his Grace Esa. 45. 26. with many the like Effects preceding from a shedding abroad of the Love of God in our hearts Rom. 5. 5. Yea you say these are the things you aim at these are the things you would attain and be filled withall It is this Peace this Joy this glorying in the Lord that you would alwaies be in the possession of I say you do well to desire them to seek and labour after them They are purchased by Christ for Believers but you will do well to consider under what notion you do desire them If you look on these things as belonging to the Essence of Faith without which you can have no real interest in forgiveness or acceptance with God you greatly deceive your own souls and put your selves out of the way of obtaining of them These these things are not believing nor adequate effects of it so as immediately to be produced where ever faith is But they are such consequents of it as may or may not ensue upon it according to the Will of God Faith is a seed that contains them virtually and out of which they may be in due time educed by the working of the Word and Spirit And the way for any soul to be made partaker of them is to wait on the Soveraignty of God's Grace who createth peace in the exercise of faith upon the promises He then that would place believing in these things and will not be perswaded that he doth believe until he is possessed of them he doth both lose the benefit advantage and comfort of what he hath and neglecting the due acting of faith puts himself out of the way of attaining what he aimeth at These things therefore are not needfull to give you a real saving interest in forgiveness as it is tendered in the promise of the Gospel by the blood of Christ. And it may be it is not the Will of God that ever you should be entrusted with them It may be it would not be for your good and advantage so to be Some servants that are ill husbands must have their wages kept for them to the years end or it will do them no good It may be some would be such spendthrifts of satisfying peace and joy and be so diverted by them from attending unto some necessary duties as of humiliation mortification and self-abasament without which their souls cannot live that it would not be much to their advantage to be entrusted with them It is from the same Care and Love that Peace and Joy are detained from some Believers and granted unto others You are therefore to receive forgiveness by a pure Act of believing in the way and manner before at large described And do not think that it is not in you unless you have constantly a spiritual sense of it in your hearts See in the mean time that your Faith bringeth forth Obedience and God in due time will cause it to bring forth Peace The like may be said concerning the other head of Grace though it be not so direct unto our purpose yet tending also to the relief of the soul in its depths This is the Grace that we have from God in Christ for our sanctification When the soul cannot find this in himself when he hath not a spiritual sense and experience of its in being and power when it cannot evidently distinguish it from that which is not right or genuine It is filled with fears and perplexities and thinks it is yet in its sin He is so indeed who hath no Grace in him but not he alwaies who can find none in him But these are different things A man may have Grace and yet not have it at some times much acting he may have Grace for life when he hath it not for fruitfulness and comfort though it be his duty so to have it Rev. 3. 2. 2 Tim. 1. 6. And a man may have Grace acting in him and yet not know not be sensible that he hath acting Grace We see persons frequently under great temptations of apprehension that they have no Grace at all and yet at the same time to the clearest conviction of all who are able to discern spiritual things sweetly and genuinely to act Faith Love Submission unto God and that in an high and eminent manner Psa. 88. Heman complains that he was free among the dead a man of no strength vers 4 5. as one that had no spiritual life no Grace This afflicted his mind and almost distracted him vers 15. and yet there can be no greater expressions of Faith and Love to God than are mixed with his complaints These things I say then are not to be judged of by spiritual sense but we are to live by faith about them And no soul ought to conclude that because it hath not the one it hath not the other that because it hath not Joy and Peace it hath no interest in pardon and forgiveness RULE VII The seventh Rule Mix not foundation and building work together The eighth spend no time in heartless complaints c. Mix not too much foundation and building work together Our foundation in dealing with God is Christ alone meer Grace and Pardon in him Our Building is in and by Holiness and Obedience as the fruits of that faith by which we have received the Attonemont And great mistakes there are in this matter which bring great intanglements on the souls of men Some are all their daies laying of the foundation and are never able to
to what end is this Namely that they may all mutually perform those duties one towards another which are incumbent mutually on Regenerate persons If these are omitted there is an End of all profitable use of Church Society Churches without this are but meer husks and shells of Churches Carkasses without souls For as there is no real Union unto Christ without faith so there is no real Union among the members of any Church without Love and that acting its self in all the Duties mentioned Let not this Ordinance be in vain But we must return from this digression to that which lies before us which is concerning what a man may discern concerning his own being Regenerate or born again I say then Secondly Men may come to an assured Satisfactory perswasion that themselves are regenerate and that such as is so far insallible as that it will not deceive them when it is brought unto the tryal For there are many Duties whose performance in faith unto the glory of God and the Edification of our own souls doth depend on this perswasion and Conviction As 1. A due sense of our Relation unto God and an answerable comportment of our spirits and hearts towards him He that is born again is born of God He is begotten of God by the immortal seed of the Word Without a perswasion hereof how can a man on grounds of faith carry himself towards God as his Father and how great a part of our Obedience towards him and communion with him depends hereon we all know If men fluctuate all their dayes in this matter if they come to no settlement in it no comfortable perswasion of it they scarce ever act any genuine childlike acts of Love or Delight towards God which exceedingly impeacheth their whole Obedience 2. Thankfulness for Grace received is one of the principal duties that is incumbent on Believers in this World Now how can a man in faith bless God for that which he is utterly uncertain whether he have received it from him or no. I know some men run on in a Road in this matter They will bless God in a formal way for their Regeneration Sanctification Justification and the like But if you ask them whether themselves are regenerate or no they will be ready to scoff at it or at least to profess that they know no such thing What is this but to mock God and in a presumptuous manner to take his name in vain But if we will praise God as we ought for his Grace as we are guided and directed in the Scripture as the nature of the matter requires with such a frame of heart as may influence our whole Obedience surely it cannot but be our duty to know the Grace that we have received 3. Again the main of our Spiritual watch and diligence consisteth in the cherishing improving and increasing of the Grace that we have received the strengthening of the new Creature that is wrought in us Herein consists principally the Life of faith and the exercise of that Spiritual Wisdom which faith furnisheth the soul withall Now how can any man apply himself hereunto whilest he is altogether uncertain whether he hath received any principle of Living Saving Grace or no whereas therefore God requires our utmost Diligence Watchfulness and Care in this matter It is certain that he requires also of us and grants unto us that which is the foundation of all these duties which lyes in an Acquaintance with that state and condition whereunto we do belong In brief there is nothing we have to do in reference unto Eternity but one way or other it hath a respect unto our light and convictions as to our State and Condition in this World And those who are negligent in the tryal and Examination thereof do leave all things between God and their souls at absolute uncertainties and dubious hazards which is not to lead the Life of Faith We shall now upon these premises return unto that part of the Objection which is under consideration Say some We know not whether we are regenerate or no and are therefore altogether uncertain whether we have an interest in that forgiveness that is with God nor dare we on that account admit of the consolation that is tendred on the Truth insisted on Supposing what hath been spoken in general I shall lay down the grounds of resolving this perplexing doubt in the ensuing Rules RULE I. See that the perswasion and Assurance hereof which you look after and desire be regular and not such as is suited meerly unto your own Imaginations Our second and third General Rules about the nature of all spiritual Assurance and what is consistent therewithall are here to be taken into consideration If you look to have such an Evidence Light into and absolute conviction of this matter as shall admit of no doubts fears questionings just occasions and causes of new trials teachings and self-examinations you will be greatly deceived Regeneration induceth a new principle into the soul but it doth not utterly expel the old some would have security not Assurance The principle of sin and unbelief will still abide in us and still work in us Their abiding and their acting must needs put the soul upon a severe enquiry whether they are not prevalent in it beyond what the condition of Regeneration will admit The constant conflicts we must have with sin will not suffer us to have alwaies so clear an Evidence of our condition as we would desire Such a perswasion as is prevalent against strong objections to the contrary keeping up the heart to a due performance of those duties in faith which belong unto the state of Regeneration is the substance of what in this kind you are to look after RULE II. If you are doubtfull concerning your state and condition do not expect an extraordinary determination of it by an Immediate Testimony of the Spirit of God I do grant that God doth sometimes by this means bring in peace and satisfaction unto the soul he gives his own Spirit immediately to bear witness with ours that we are the children of God both upon the account of Regeneration and Adoption He doth so but as far as we can observe in a way of Soveraignty when and to whom he pleaseth Besides that men may content and satisfie themselves with his ordinary Teachings Consolations and Communications of his Grace he hath left the nature of that peculiar Testimony of the Spirit very dark and difficult to be found out few agreeing wherein it doth consist or what is the nature of it No one mans Experience is a Rule unto others And an undue Apprehension of it is a matter of great danger Yet it is certain that humble souls in extraordinary cases may have recourse unto it with benefit and relief thereby This then you may desire you may pray for but not with such a frame of spirit as to refuse that other satisfaction which in the waies of Truth and
of us This is that which gives life unto our duties without which the best of our works are but dead works and renders them acceptable unto the Living God It is not my business at large to pursue and declare these things I only mention them that persons who are kept back from a participation of the Consolation tendred from the forgiveness that is with God because they cannot comfortably conclude that they are born again as knowing that it is unto such persons alone unto whom these Consolations do truly and really belong may know how to make a right judgement of themselves Let such persons then not fluctuate up and down in Generals and Uncertainties with heartless complaints which is the ruine of the peace of their souls but let them really put things to the trial by the examination of the Causes and Effects of the work they enquire after It is by the use of such means whereby God will be pleased to give them all the Assurance and Establishment concerning their State and Condition which is needfull for them and which may give them incouragement in their course of obedience But supposing all that hath been spoken what if a man by the utmost search and enquiry that he is able to make cannot attain any satisfactory perswasion that indeed this great work of Gods Grace hath passed upon his soul is this a sufficient ground to keep him off from accepting of supportment and consolation from this Truth that there is forgiveness with God which is the design of the Objection laid down before I say therefore further that 1. Regeneration doth not in Order of time precede the souls interest in the forgiveness that is with God or its being made partaker of the pardon of sin I say no more but that it doth not precede it in order of time not determining which hath precedency in order of nature That I confess which the method of the Gospel leads unto is that Absolution Acquitment or the pardon of sin is the foundation of the communication of all saving Grace unto the soul and so precedeth all Grace in the sinner whatever But because this Absolution or pardon of sin is to be received by faith whereby the soul is really made partaker of it and all the benefits belonging thereunto and that faith also is the radical grace which we receive in our Regeneration for it is by faith that our hearts are purified as an Instrument in the hand of the great purifier the Spirit of God I place these two together and shall not dispute as to their priority in nature but in time the one doth not precede the other 2. It is hence evident that an Assurance of being Regenerate is no way previously necessary unto the believing of an interest in forgiveness so that although a man have not the former it is or may be his duty to endeavour the latter When convinced persons cryed out What shall we do to be saved the answer was believe and you shall be so Believe in Christ and in the remission of sin by his blood is the first thing that convinced sinners are called unto They are not directed first to secure their souls that they are born again and then afterwards to believe But they are first to believe that the Remission of sin is tendred unto them in the blood of Christ and that by him they may be justified from all things from which they could not be justified by the Law Nor upon this proposition is it the duty of men to question whether they have faith or no but actually to believe And faith in its operation will evidence it self See Acts 13. 38 39. Suppose then that you do not know that you are Regenerate that you are born of God that you have no prevailing refreshing constant evidence or perswasion thereof should this hinder you should this discourage you from believing forgiveness from closing with the promises and thereby obtaining in your selves an interest in that forgiveness that is with God Not at all Nay this ought exceedingly to excite and stir you up unto your duty herein For 1. Suppose that it is otherwise that indeed you are yet in the state of sin and are only brought under the power of Light and Conviction this is the way for a translation into an estate of spiritual life and Grace If you will forbear the acting of faith upon and for forgiveness until you are Regenerate you may and probably you will come short both of Forgiveness and Regeneration also Here lay your foundation and then your building will go on This will open the door unto you and give you an entrance into the Kingdom of God Christ is the door do not think to climb up over the wall enter by him or you will be kept out 2. Suppose that you are born again but yet know it not as is the condition of many This is a way whereby you may receive an evidence thereof It is good embracing of all signs tokens and pledges of our spiritual condition and it is so to improve them But the best course is to follow the genuine natural actings of faith which will lead us into the most setled apprehensions concerning our Relation unto God and acceptance with him Believe first the forgiveness of sin as the effect of meer grace and mercy in Christ. Let the faith hereof be nourished and strengthened in your souls This will insensibly influence your hearts into a comforting Gospel perswasion of your state and condition towards God which will be accompanied with assured rest and peace To winde up this discourse remember that that which hath been spoken with reference unto the state of Regeneration in General may be applyed unto every particular objection or cause of fear or discouragement that may be reduced to that head Such are all Objections that arise from particular sins from Aggravations of sin by their greatness or circumstances or relapses into them The way that the consideration of these things prevail upon the mind unto fears is by begetting an apprehension in men that they are not Regenerate for if they were they suppose they could not be so overtaken or entangled The Rules therefore laid down are suited to the streights of the souls of sinners in all such particular cases Lastly There was somewhat in particular added in the close of the Objection which although it be not directly in our way nor of any great importance in it self yet having been mentioned it is not unmeet to remove it out of the way that it may not leave intanglement upon the minds of any Now this is that some know not nor can give an account of the Time of their conversion unto God and therefore cannot be satisfied that the saving work of his grace hath passed upon them This is usually and ordinarily spoken unto And I shall therefore briefly give an account concerning it 1. It hath been shewed that in this matter there are many things whereon
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
souls waiting in the condition described I shall only add one direction how we may be enabled to perform and discharge this duty aright which we have manifested to have been so necessary so reasonable so prevalent for the obtaining of relief and this ariseth from another of the Propositions laid down for the opening of these verses not as yet spoken unto Namely that The Word of promise is the souls great supportment in waiting for God So saith the Psalmist In his word do I hope that is the Word of promise As the Word in general is the adequate rule of all our Obedience unto God and Communion with him so there are especial parts of it that are suited unto these especial actings of our souls towards him Thus the Word of Promise or the Promise in the Word is that which our faith especially regards in our hope trust and waiting on God and it is suited to answer unto the immediate actings of our souls therein From this Word of Promise therefore that is from these promises doth the soul in its distresses take incouragement to continue waiting on God and that on these two accounts 1. Because they are declarative of God his Mind and his Will And secondly because they are communicative of grace and strength to the soul of which latter we shall not here treat 1. The End and Use of the Promise is to declare reveal and make known God unto Believers and that in an especial manner in him and concerning him which may give them encouragement to wait for him 1. The promises are a declaration of the Nature of God especially of his Goodness Grace and Love God hath put an impression of all the glorious Excellencies of his nature on his Word especially as he is in Christ on the Word of the Gospel There as in a Glass do we behold his Glory in the face of Jesus Christ. As his Commands express unto us his Holiness his Threatnings his Righteousness and Severity so do his Promises his Goodness Grace Love and Bounty And in these things do we learn all that we truly and solidly know of God that is we know him in and by his Word The soul therefore that in this condition is waiting on or for God considers the Representation which he makes of himself and of his own nature in and by the promises and receives supportment and encouragement in its duty For if God teach us by the promises what he is and what he will be unto us we have firm ground to expect from him all fruits of Benignity Kindness and Love Let the soul frame in it self that Idea of God which is exhibited in the Promises and it will powerfully prevail with it to continue in an Expectation of his gracious returns they all expressing Goodness Love Patience Forbearance Long-suffering Pardoning Mercy Grace Bounty with a full satisfactory reward This is the beauty of the Lord mentioned with admiration by the Prophet How great is his goodness how great is his beauty Zeph. 9. 17. Which is the great attractive of the soul to adhere constantly unto him Whatever difficulties arise whatever temptations interpose or wearisomeness grows upon us in our streights troubles trials and desertions let us not entertain such thoughts of God as our own perplexed imaginations may be apt to suggest unto us This would quickly cast us into a thousand impatiencies misgivings and miscarriages but the remembrance of and meditation on God in his promises as revealed by them as expressed in them is suited quite unto other ends and purposes There appears yea gloriously shines forth that Love that Wisdom that Goodness Tenderness and Grace as cannot but encourage a believing soul to abide in waiting for him 2. The Word of Promise doth not only express Gods nature as that wherein he proposeth himself unto the contemplation of faith but it also declares his Will and Purpose of acting towards the soul suitable unto his own Goodness and Grace For Promises are the declarations of Gods purpose and will to act towards Believers in Christ Jesus according to the infinite Goodness of his own nature and this is done in great variety according to the various conditions and wants of them that do believe They all proceed from the same spring of Infinite Grace but are branched into innumerable particular streams according as our necessities do require To these do waiting souls repair for stay and encouragement Their perplexities principally arise from their misapprehensions of what God is in himself and of what he will be unto them and whither should they repair to be undeceived but unto that faithfull Representation that he hath made of himself and his Will in the Word of his Grace For no man hath seen God at any time the only begotten Son who is in the bosome of the Father he hath revealed him John 1. 17. Now the Gospel is nothing but the Word of Promise explained in all the Springs Causes and Effects of it thither must we repair to be instructed in this matter The imaginations and reasonings of mens hearts will but deceive them in these things The informations or instructions of other men may do so nor have they any truth in them further than they may be resolved into the Word of Promise Here alone they may find rest and refreshment The soul of whom we speak is under troubles perplexities and distresses as to its outward condition pressed with many streights it may be on every hand and as to its spiritual estate under various apprehensions of the mind and will of God towards it as hath before at large been explained in this condition it is brought in some measure unto an holy submission unto God and a patient waiting for the issue of its trials In this estate it hath many temptations to and much working of unbelief The whole of its opposition amounts to this that it is neglected of God that its way is hid and his judgement is passed over from him that it shall not be at present delivered nor hereafter saved What course can any one advise such a one unto for his relief and to preserve his soul from fainting or deserting the duty of waiting on God wherein he is engaged but only this to search and enquire what Revelation God hath made of himself and his Will concerning him in his Word And this the promise declares Here he shall find hope patience faith expectation to be all encreased comforted encouraged Herein lyes the duty and safety of any in this condition Men may bear the first impression of any trouble with the strength courage and resolution of their natural spirits under some continuance of them they may support themselves with former experiences and other usual springs and means of consolation But if their wounds prove difficult to be cured if they despise ordinary remedies if their diseases are of long continuance this is that which they must be take themselves unto They must search into the Word of
for with him there is Redemption All other grounds of hope are false and deceiving Obs. 3. Inexhaustible stores of Mercy and Redemption are needful for the incouragement of sinners to rest and wait on God With him is plentiful Redemption Such is your misery so pressing are your fears and disconsolations that nothing less than boundless Grace can relieve or support you there are therefore such Treasures and stores in God as are suited hereunto With him is Plenteous Redemption Obs. 4. The Ground of all the dispensation of Mercy Goodness Grace and forgiveness which is in God to Sinners is laid in the blood of Christ. Hence it is here called Redemption Unto this also we have spoken at large before Obs. 5. All that wait on God on the account of Mercy and Grace shall have an undoubted Issue of peace He shall redeem Israel let him saith God lay hold of my Arm that he may have peace and he shall have peace Isa. 27. 3. Obs. 6. Mercy given to them that wait on God shall in the close and issue be every way full and satisfying He shall redeem his people from all their Iniquities And these Propositions do arise from the words as absolutely considered and in themselves If we mind their Relation unto the peculiar Condition of the soul represented in this Psalm they will yet afford us the ensuing Observations Obs. 1. They who out of depths have by faith and waiting obtained mercy or are supported in waiting for a sense of believed mercy and forgiveness are fitted and only they are fitted to Preach and declare Grace and mercy unto others This was the Case with the Psalmist Upon his emerging out of his own depths and streights he declares the mercy and redemption whereby he was delivered unto the whole Israel of God Obs. 2. A saving participation of Grace and forgiveness leaves a deep Impression of its fulness and excellency on the soul of a sinner So was it here with the Psalmist Having himself obtained Forgiveness he knows no bounds or measure as it were in the extolling of it There is with God Mercy Redemption Plenteous Redemption redeeming from all Iniquity I have found it so and so will every one do that shall believe it Now these Observations might all of them especially the two last receive an useful improvement But whereas what I principally intended from this Psalm hath been at large insisted on upon the first verses of it I shall not here further draw forth any Meditations upon them but content my self with the Exposition that hath been given of the design of the Psalmist and sense of his words in these last verses FINIS 1. Out of the depths have I cryed unto thee O Lord. 2. Lord hear my voice let thine ears be attentive to the voyce of my supplications 3. If thou Lord shouldst mark iniquities O Lord who shall stand 4. But there is forgiveness with thee that thou maist be feared 5. I wait for the Lord my soul doth wait and in his word do I hope 6. My soul waiteth for the Lord more than they that watch for the morning I say more than they that watch for the morning 7. Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous Redemption 8. And he shall redeem Israel from all his Iniquities General Scope of the whole Psalm The two first Verses opened Depths of trouble on the account of Sin Depths of Sin wherein they consist The Nature and Extent of supplies of Grace according to the Covenant The Power of Indwelling Sin Gods Soveraignty in dealing with Believers in their sins Sins occasioning great distresses Aggravations of sins causing distresses The second Verse opened Actings of a Believer under distress from sin False ways of relieving souls in distress Earnestness of a distressed soul in its Applications unto God Grounds of earnestness in Applications unto God Earnestness c. wherein it consisteth Verse 3. opened Propositions from Verse 3. Terror arising from a sense of the guilt of sin Gods marking sin and mans salvation inconsistent The souls actings towards a Recovery Sense of sin wherein it consists Nature and Causes of Gospel convictions of sin Acknowledgement of sin the true nature of it Self-condemnation wherein it consists Miscarriages in persons convinced of sin The fourth Verse opened Doctrinal Observations from V. 4. No approaching unto God without a discovery of forgiveness Forgiveness a great Mysterie Testimony of a natural consciscience against the forgiveness of sin Testimony of the Law against the forgiveness of sin False Presumptions of Forgiveness The true Nature of Gospel forgiveness Forgiveness as it relates to the Nature of God Forgiveness as it relates to the free Acts of Gods Will. Forgiveness as it hath respect to the blood of Christ. Forgiveness as it relates unto the Promise What faith respects in Forgiveness Forgiveness discovered to Faith alone Discovery of Forgiveness a great supportment Particular Assurance attainable Duty of Believers to endeavour Assurance Causes and Effects of Assurance Saving Faith where there is no Assurance Discovery of forgiveness a great supportment to intangled souls Effects of the Discovery of Forgiveness in God Means whereby a Discovery of Forgiveness yields supportment Abiding with God wherein it consisteth Waiting on God from a Discovery of Forgiveness Discovery of Forgiveness prepares the soul to receive it Vain pretences of Faith discovered Essential properties of Gods nature how made known Free Acts of Gods Will how they may be known Forgiveness not revealed by the work of Providence about the first sin Forgiveness discovered in the first Promise Sacrifices an Evidence of Forgiveness Forgiveness with God manifested by his Prescription of Repentance Confirmation of the Truth of Forgiveness necessary Necessity of producing Arguments to prove forgiveness Some sinners actually pardoned and accepted with God Patience of God towards the World an evidence of forgiveness Experience of the Saints giveing Testimony to Forgiveness The Evidence that is in Spiritual Experience Religious Worship of sinners an Evidence of Forgiveness with God Especial Ordinances evidencing forgiveness Prayer for the Pardon of sin commanded Forgiveness manifested in the New Covenant Nature Use and End of the first Covenant Reason of Alteration of the first Covenant Forgiveness confirmed by the Oath of God Forgiveness confirmed by the Name of God 〈◊〉 of Gods Nature manifesting Forgiveness What it is to give Glory to God Glory arising to God by Forgiveness Forgiveness manifested in the Death of Christ. Our Obligation unto mutual forgiveness proves forgiveness in God Properties of Divine forgiveness Forgiveness believed by Few Exhortations unto Believing Terms of Peace with God Equal and Holy Certainty of the final Ruine of them who believe not Exhortation to Believing enforced Christ the only Judge of our spiritual condition Self-condemnation consistent with Gospel Justification and Peace Gospel Assurance wherein it consisteth Sense of sin consistent with Assurance Sorrow for sin consistent with Assurance Sense of the power of sin consistent with Assurance Fears and Temptations consistent with Assurance The Nature and Effects of Gospel Assurance Effects of Gospel Assurance in Believers Waiting necessary to obtain Peace Search of Sin necessary to consolation Unbelief and Jealousie distinguished Different Effects of Unbelief and Jealousie Differences between faith and spiritual sense Spiritual sense wherein it consists Foundation and Spiritual Building distinguished Complaints fruitless and heartless to be avoided Hasty Expressions concerning God to be avoided Judgement of mens states in the hand of Christ alone The least Appearances of Grace to be improved Afflictions a cause of spiritual disquictments Means of the Aggravation of Affliction Rules to be observed concerning Afflictions Objections against Believing from the State of the Soul Two different estates whereunto all men belong Saving Grace specifically distinct from common Grace Difference between the State of Grace and Nature discernable Believers may know themselves to be born of God Rules whereby men may judge of their Condition in respect of Inherent Grace Objections from weakness in Duty and the power of Sin V. 5 6. V. 5 6. opened Waiting the first fruit of Faith in a way of Duty Waiting on God wherein it consists God himself the Object of our Waiting Waiting on God whence so necessary Considerations of Gods Being and Attributes rendring Waiting necessary Considerations of Gods Righteousness in his Judgements Considerations of our own Condition tending to Humble us Supportment in trouble from the Word of Promise Psal. 130. v. 7 8. Exposition of vers 7 8.