actings of Faith have an influence into Holiness so in a special manner the actings of Faith upon Jesus Christ we are satisfied by Faith in him Act. 26.18 the peculiar actings of Faith on Christ have a special influence into an holy life and that two wayes 1. The believing of the Gospel does in its own nature stir up men to holiness when men by Faith do entertain the calls of God in the Gospel it has a strong impression on their hearts to move them to holiness when men see the readiness of God to pardon them the wonderful grace of God in the Gospel it prevails with them to lead an holy life Psal 26.23 Thy loving kindness is before mine eyes and I have walked in thy truth the sence of the grace of God apprehended by Faith makes men admire the glorious excellency of God love God fear to offend him troubled that they have grieved him and wronged him the discoveries of Gospel grace leave an everlasting impression upon the heart to love and honour God. 2. The believing on Christ is the way wherein God has promised to carry on the work of Sanctification in this way God gives forth the assistances of his Spirit for the carrying on of this work God in the invitations of the Gospel calls us to glory and vertue 2 Pet. 1.3 Faith in Christ is the condition of the covenant of grace and therefore thereby God becomes engaged to keep men in the wayes of holiness as all other covenant mercies are made over to the soul in this way so likewise sanctifying grace and besides that God has directed us to exercise Faith upon Christ for Sanctification he tells us that without him we can do nothing John 15.5 that he is made to us for Sanctification 1 Cor. 1.30 that whatever we do in word or deed we must do all in the Name of the Lord Jesus Christ Col. 3.17 this is a principal means prescribed unto us in order to the carrying on of the work of Sanctification we must attend other appointments and ordinances of God prayer reading hearing sacraments watching meditating sim but we may not trust to any of our own strivings but especially attend this ordinance of the covenant of grace to roll our selves upon Christ as being the purchaser and the dispenser of this blessing waiting for the influences of his Spirit and in this way he assists and strengthens his to lead an holy life For the opening of this way of Trial we may consider what an holy life is It is a course of walking in all Gods Commandments from a gracious respect unto God here you may distinguish between a principle of holiness an holy frame an holy action and an holy life a principle of holiness is a quality inabling and inclining a man to keep all Gods commands out of a gracious respect unto God an holy frame is a raised prevailing disposition unto holiness by the habit it is disposed to holiness by an holy frame to a more ready and chearful practice of holiness when the heart is in an holy frame it is like an instrument in tune like a good knife that has a good edge an holy action is an action commanded of God done out of a gracious respect unto God an holy life is a course of walking in all Gods commands from a gracious respect unto God In this discription three things are to be minded 1. That where there is an holy life there is a walking in all Gods commands there may be a reformation of some particular sins where there is not an holy life any one way of sin makes a mans life unholy if men allow any way of disobedience the life is not holy in an holy life there is an abstaining from every known sin and the practice of every known duty Luk. 1 6. They were both righteous before God walking in all the Commandments and Ordinances of the Lord blameless he that leads an holy life does observe all those commands that direct his outward behaviour of himself and he attends all those commands that direct the carriage and behaviour of the heart those commands that require internal duty love fear and those that do require the right manner of doing his duty doing of it for Gods glory doing of it in the Name of Christ doing of it with diligence with delight the casting off of any duty makes the life unholy The principle of grace that is in a Saint does both inable and incline the heart to keep all Gods Commands there is no command given by God but there is a suitable inclination in the heart of a Saint unto it there be in the heart of a Saint some general inclinations to all Gods commands some inclinations that respect every one of Gods precepts that are principles of universal obedience and they are three love to God fear of God and saith in God these three influence a man to all that obedience that God requires these incline the heart to do every thing that God requires hence sometimes we read that love makes us keep Gods commands 1 John 5.3 so all Religion is called the fear of God because that influences all Isai 50.10 so Faith is a general principle of obedience Heb. 11.7 8. besides these there are in a godly man more particular inclinations to the commands severally which are not of such latitude these are the off-spring of the other thus patience inclines a man to keep some commands temperance others bounty others pity others 2 Pet. 1.5 6. But this walking in all Gods commands does admit of divers degrees all the people of God in this life fall short of perfection and some fall far short of that perfection that others do attain every one that is travelling in a path don't travel with equal diligence and speed so here some are more dull heedless and negligent than others are and many Saints do fall short in respect of some outward commands of some that are but natural men but every one must have such a measure of obedience to Gods commands as speaks faithfulness such as speaks a spirit of fear faith and love there must not be an heart allowance of any sin the conscience of a natural man may allow none but the heart and will of a Saint does allow none there are many sins which a christian does commit often in a day as the actings of unbelief by-ends worldly affections and pride but yet he does not allow them and his disallowance is seen in acts of hatred towards these sins repenting of them watching against them out of hatred and by his performing contrary actions namely of humility faith c. 2. Where there is an holy life this walking in Gods commands is in a course that is their way and manner and trade whatever exactness a man may have for a fit that will not denominate his life holy he that leads an holy life is in his ordinary course attending the rules of holiness and that not
Massachusetts Historical Society FROM THE BEQUEST OF GEORGE EDWARD ELLIS Seventh President of the Society Received September 1◠1895. THE Safety of Appearing at the DAY OF Judgement In the Righteousness of Christ Opened and Applied By Solomon Stoddard Pastor to the Church of North-Hampton in New-England Phil. 3.8 9 Yea doubtless and I do count all things but less for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ and be found in him not having mine own righteousness which is of the Law but that 〈…〉 To the Church of Christ in North-Hampton A Main part of the Work which the Lord Jesus has committed to me at present is to be doing service to your Souls and the Souls of your Children to be directing quickening and encouraging of you in the way unto eternal life which work requires the utmost care and diligence not only in respect of the necessity that you stand in of that blessedness which is the design and tendency thereof but also in respect of that difficulty that you will unavoidably meet withal in your pursuit of that blessedness however many men that know not their own hearts and are utterly unexperienced in the way of life may fancy it to be a matter of ease to go to heaven as if there were but a step between them and heaven and upon that account are bold to cast off all care about it at present yet such as have tried it and are walking in that way can upon plentiful experience witness to what Christ has taught us That strait is the Gate and narrow is the Way that leadeth unto Life every thing in corrupt nature is opposite to it and upon this account he requires Ministers to use their utmost industry in their work Luk. 14.23 Compel them to come in I have travelled in this work among you for many years and I may say without ostentation that I have obtained mercy of the Lord to be faithful I have made it my business to gain Souls to Christ and build them up in Faith and holiness principally insisting upon such things as have reached the heart of Religion and I reckon it one of the choicest mercies of the Lord towards me that I have not run in vain nor laboured in vain I have great cause to bow my knee to the Father of our Lord Jesus Christ and bless his Name that he has made me an instrument of bringing many among you into saving acquaintance with himself and I count it worth the while to spend the residue of my dayes in promoting the welfare of your Souls It is in pursuance of this design that this small Treatise is published not that my care is confined to your selves I owe a regard to the prosperity of other places the scope of this Discourse is to clear up the way of Salvation by Christ I meddle not with those false Doctrines that have been invented by men in opposition to this truth the Lord hath been pleased to keep these Churches sound in the Faith and does not yet lay a necessity upon his Ministers here to spend their time in the confutation of such erronions Opinions but I have made it my work to establish your hearts in this Truth to satisfie your Consciences from the Scripture in the safety of your reliance upon Christ vindicating the same from those secret workings of unbelief that are wont to rise up in the hearts of men that you and others may grow up unto all the riches of the full assurance of understanding and the acknowledgment of the misteries of God even of the Father and of Christ That you may be armed against those temptations wherewith your Faith is wont to be assaulted and learn to live in all conditions upon the righteousness of Christ If the Lord please to bless this Discourse together with other endeavours of his Servants in the Countrey both in Preaching and Writing to be a means to bring many Souls to an hearty closing with Jesus Christ that will be the great security of the Countrey against that degeneracy that is begun and against those superstitious practises that are entertained in other professing places the life of Religion takes beginning in the spiritual knowledg of Christ and is maintained by the same as long as we are built upon this Rock the Gates of Hell will not prevail against us The Lord who has watched over you in the time of dayes when you lay open to the fury of the Heathen and that has given special tokens of his Presence with you in his Ordinances both in the dayes of your former Pastor and also in late times continue to own and bless you and enrich you with all the Graces of his Spirit and give you Faith to sit under the shadow of Christ with great delight Which is the Prayer of Him who is Your Servant for Jesus sake Solomon Stoddard The Safety of Appearing in the Righteousness of Jesus Christ CHAP. I. The Introduction shewing the Difficulty of Believing this Truth THere is such Light remaining in the Conscience of fallen Man as has made him inquisitive after a way of acceptance with God and though several particular persons do not ordinarily concern themselves about it yet in all Nations and Ages there have been those that have made it matter of solemn search the abundant evidence that men have of the being purity justice and greatness of God in conjunction with the testimony of their own hearts concerning their guilt has made them restless till they can come at some satisfaction in this point men have been studious in many other points from a thirst after knowledg and to gratifie their curiosity but in this enquiry they have been much influenced by the cryes and disquietness of their own burdened Consciences the fearful apprehensions of Gods anger have spurred them on to discover a way of reconciliation they have not been able so to stupifie their hearts with worldly occasions and carnal delights as to let fall the consideration of this but have been compelled from their own terrors to make that enquiry as they Mich. 6.6 7. Wherewith shall I come before the Lord c. Many men who have busied themselves in this enquiry have not been advantaged to attain a right resolution thereof the Heathen Nations had lost the knowledg of the way of Salvation something in Religion was handed down to them by tradition and something particularly that had a reference unto Jesus Christ especially Sacrifices but the knowledg of the respect they had to him was quite worn out among them and the light of nature is utterly deficient in this particular that light is sufficient to discover to us that God is provoked with us that knowledg flows from our understanding of the nature of God and the experience which we have of our own sinfulness but the way of reconciliation does exceed the
the heart is darkening that light which God has put in and though it cant utterly extinguish it yet it raises many mists that do obscure it Paul himself that seems to be second to none in the knowledg of Christ intimates that he was sensible of a great want here in that expression that he may know him the power of his resurrection Phil. 3.10 There are these frames of heart that the people of God are subject unto that do plainly demonstrate that there is but little Faith concerning this Doctrine the first is a slighty frame concerning it as if it were not a matter of much moment whether it were true or no sometimes when Saints are meditating of it or hearing of it and the invitations of grace there is a senseless and regardless frame as if it were not worthy observation Discourses of that kind are not relished but become light food whereas if it were received by a lively Faith it would be affecting being a thing of greatest concernment the Doctrine of the Gospel when entertained by Faith is as a cordial to the Soul it is meat and drink to it Cant. 2.3 I sat under his shadow with great delight this Doctrine is full of sweetness and comfort 1 Pet. 1.9 16. Acts 1.34 the more assurance men have of the truth of it the more comforting power it has on the heart The second is a self righteous frame for as this spirit reigns in many natural men so it prevails much in Saints there is a great aptitude to be comforting of themselves in the hopes of acceptance with God from their own graces and duties not only as an evidence but as that which does ingratiate them with God hence they are more ready to trust in God when under the sence of gracious frames and their holy carriages then at other times whereas were they under the lively apprehensions of the certainty of this way of Salvation by Christs righteousness they would see there were no need of these things to commend them to God and were there not secret jealousies about the sufficiency of Christs righteousness for them they would not be so ready to catch at any appearance of somewhat in themselves to commend them to God such carriages are to be layed to the charge of an unbelieving heart The third is a discouraged frame Christians are many times much over-born with this frame their spirits are sunk within them lest they be not upright for fear they never had a thorow work of regeneration there are many more immediate occasions of this sometimes because they have not a distinct knowledg of the several steps of the spirit of God under the work sometimes because they see so little sanctification sometimes because they imagine that God does not deal with them as with such as are truly converted he dont answer their prayers comfort their Souls meet them in Ordinances as he does others but the very foundation and root of their discouragement is their doubtings of the truth of the Gospel for we may observe that men under discouragement are still harping upon the greatness of their provocations and their unworthy carriages they run in a legal strain they are still insisting on the multitude and aggravations of their sins had men but a spirit of Faith prevailing in them these would be humbling things but not discouraging men would not so harp on this thing but would see enough in Christ to quiet their hearts Psal 71.16 45 Isai 24. and accordingly it is observable that when a Saint is under greatest discouragements if God does but open his eyes to see indeed this way of Salvation by Christ he will no longer stand insisting upon his fears but with comfort and joy roll himself on Christ the inward discoveries of the Gospel make his temptations vanish yea he does not only rejoyce in Christ but can sometimes discern that sincerity which he was so doubtful of before indeed the doubting of the Gospel does not only make the hearts of men fail when they are fearful of their sincerity but it has often also a considerable influence into those doubtings about sincerity and hinder men from seeing those evidences that are discernable of their uprightness by all which it does appear that it is a matter of solemn care that sinners be convinced and assured of the truth of this Doctrine that it is safe appearing in the righteousness of Christ and that Saints also be further convinced that they may grow up to all the riches of the full assurance of understanding to the acknowledgment of the mystery of God even of the Father and of Christ as the Apostle speaks Col. 2.2 which is the design of this present Treatise CHAP. II. TWo Things Promised 1. THe possibility of Salvation of Sinners it is not beyond Gods Mercy nor contrary to his Justice 2. What is intended by the Righteousness of Christ To make the way to the Subject proposed more plain I shall premise two things First That there is a possibility of the Salvation of Sinners for a sinner when his Conscience is awakened lies open to that temptation among others that it is impossible for such an one as he to be saved and these fears arise upon a double account the first is he fears it is beyond the mercy of God to pardon him his sins are so great that they have turned away the heart of God from him that God cannot find in his heart to pity and pardon such a sinner as he is man is very prone to limit the mercy of God and entertain low and dishonourable thoughts of his grace especially when under a sense of his anger but such an imagination as this is altogether groundless what his merciful purposes are towards this or that particular man is beyond us to determine till he makes it known but no man has cause to question the sufficiency of Gods mercy in order to his pardon and salvation there is an infinite Ocean of mercy in his heart sufficient for all sinners To clear up this I shall shew first wherein the merciful nature of God does consist and then shew you the greatness of it For the first The merciful nature of God is a divine perfection whereby he can find in his heart to shew mercy if he pleases a merciful nature in man is a bent and inclination of heart unto the exercises of mercy the heart of man is biassed set and bent that way but we must not conceive this of God the merciful purposes of God were the free actings of his own will God was an absolute free Agent either to bestow mercy or deny it as he pleased if he had naturally an inclination to shew mercy he could not have forborn to shew mercy without going contrary to the inclination of his own heart the exercise of mercy does not flow necessarily from the merciful nature of God but he exercises grace freely from His Sovereign Wiâ—l and Pleasure there is nothing in Gods
nature that does compel him to shew mercy to any man God had been infinite in mercy if it had pleased him never to exercise any there are voluntary inclinations in God to exercise mercy but no natural inclinations but his merciful nature is that whereby he can find in his heart to exercise mercy God is not of such a nature as to be uncapable of pitying and being kind there is no opposition in the nature of God unto acts of mercy his nature is such as that he can be willing to shew kindness and do good the merciful nature of God is a power to be willing to deal graciously with with his creatures God is of such a nature as that he can be willing to do good to those that are unworthy willing to pardon those that are guilty c. and this is called his merciful nature the words of Moses serve to clear up this Numb 14.17 18 19. Let the power of my Lord be great according as thou hast spoken saying the Lord is long suffering and of great mercy forgiving iniquity transgression and sin pardon I beseech thee the iniquity of this people according to the greatness of thy mercy And the greatness of Gods mercy or merciful nature consists in this that he can find in his heart to do any thing that is an act of mercy his merciful nature reacheth to every thing that is an object of mercy there is nothing which it would be an act of grace or mercy to do be it never such wonderful grace but God can find in his heart to do it 't is true he can't pardon sin in a way contrary unto Justice for that would not be an act of grace but of injustice nothing that is an act of grace does exceed the grace of God and herein lies the greatness of his mercy the greatness of Gods power lies in this that he can do whatever is possible whatever is an act of power so the greatness of his Wisdom lies in this that it extends it self to every thing that is known the greatness of his Justice lies in this that he can find in his heart to do every thing that is an act of Justice so the greatness of his grace consists in this that there is no gracious act but it falls within the reach of his gracious nature and herein the grace of God doth exceed the grace of any man or angel is it an act of grace to send a Mediator for lost Sinners to bring worthless man to eternal glory to pardon multitudes of sins sins against light love covenant to convert all a mans children these and whatever else of the like nature may be thought on fall within the reach of divine mercy yea the reason why he does not pardon the sin against the Holy Ghost the sins of devils and reprobates is not for want of mercy but because of the soveraign determinations of his own will Rom. 9.15 That God is thus great in mercy may be made manifest from those two considerations First That there is no corruption in God to make him uncapable of performing any act of grace men can't find in their hearts sometimes to do acts of mercy because their lusts are too strong for them it will not suffer them their corruptions bear such sway that they cannot be willing sometimes mens covetousness is such that they cannot shew acts of mercy so it was with Nabal 1 Sam. 25. sometimes pride and passion so prevail that they cannot forget an injury they have a spirit of reverge and cannot satisfie their hearts without avenging themselves but God is altogether free from corruption there is no evil disposition in him to hinder him from doing good Mat. 7.11 he has no evil properties to be an impediment unto him men are ill conditioned which makes them unwilling to do good but God is of unsported purity and holiness Isai 6.3 God is not subject to any wrongful passions the Scripture does often attribute anger unto him but that must be understood so as is agreeable unto the nature of God whatever injuries God receives he never is transported with passion he can overlook millions of offences his grace is such as can prevail over all our guilt hence his grace is said to reign it overcome all those objections that are in the way of the exercise of it Rom 5.21 there is nothing of any unruly passions in God 1 Joh. 4.8 God is not subject unto envy he can find in his heart to advance his creatures unto eternal felicility he does not soorn or disdain that dust and ashes should have fellowship with him God is not of such a spirit that he can't bear that man should be happy but he can delight to make him so Mic. 7.18 By this we have gained one step namely that the grace of God does exceed the grace that is in sinful man which may be of advantage to us for there is that vanity in the heart that we are prone to measure the mercy of God by our own and to allow him no more grace than we find in our selves and others like our selves which God witnesses against when he tells us That his thoughts are not as our thoughts Isai 55.8 but there is a further consideration that will make it appear that the Grace of God does exceed the grace of the most glorious angel in heaven which is the unlimited perfection of Gods nature the Angels have a stinted measure of perfection the excelling of their nature is not sufficient in order to some acts of grace as in other respects they are not sufficient so they have not grace enough to pardon such wrongs as God pardons to be at such cost for mans salvation as God has been at 't is true that they do approve of and rejoice in all those acts of Grace that God does but such actions do exceed the grace that is in their hearts they have such imperfection of grace and mercy that they can't perform those acts of mercy that God does therefore where God would shew his sufficiency to pardon the iniquities of his people he tells them that he is God Hos 11.6 this infiniteness of Gods grace is the foundation of our faith for such things as we are utterly unworthy of Psal 36.7 how excellent is thy loving kindness O Lord therefore the Sons of men put their trust under the shadow of thy wings There is an infinite Ocean of grace in the heart of God whereby he can bestow the greatest gifts upon his creatures that their natures are capable of this is plain from that absolute liberty which the Scripture does ascribe unto God in all his actions he does all things after the counsel of his own Will Eph. 1.11 I will have mercy on whom I will have mercy Rom 9.15 which shews there is no limitedness in his perfection to be any restraint unto him or a reason why he does not pardon and save these and those his glorious excellency is
Covenant with Adam Gods covenant with Adam is generally confounded with the covenant of works to the great hindrance of our understanding of Gods dealings with Man-kind Adam indeed was made as well as we under a covenant of works under a covenant of life upon condition of perfect obedience but besides this there was a particular covenant with Adam whereby he was constituted a legal head or representative of his posterity to act in our behalf to stand or fall for us as well as himself this is plainly held forth in that he is said to be the figure of him that is to come that is of Christ Rom. 5.14 he was the figure of Christ inasmuch as he was made a publick person as Christ also was this also is evident because we sinned in him his fall is truly ours Rom. 5.12 which could not have been if we had not been in him as our representative because God had constituted him our head therefore his sin became ours Rom. 5.19 1 Cor. 15.22 There is a great difference between these two covenants there might have been a covenant of works though there never had been any such covenant with Adam constituting him a publick person that was accidental to the covenant of works God made a covenant of works with the Angels but he never appointed them any publick person to act for them but every one stood singly for himself we make a great difference between them in these three particulars 1. The Covenant of Adam proposed a particular way for the accomplishment of the covenant of works the covenant of works states the condition of life but God by â—aking Adam a publick person finds out a way for the fulfilling of this condition God has proposed two wayes for the accomplishing of the covenant of works First By making a covenant with Adam to perform obedience for his posterity this way sailed The Second was By making a covenant of redemption with Jesus Christ wherein Christ undertook to fulfil the covenant of works for us this I call the second way because tho this covenant was made first yet it was revealed last as not to take place until the covenant with Adam was violated 2. The Covenant with Adam has never been fulfilled but the covenant of works has Adam utterly sailed of performing that particular covenant made with him if that covenant had been fulfilled all mankind had been happy whereas they were all exposed to misery by him Rom. 5.12 but the covenant of works has been fulfilled Christ fulfilled it Matth. 3.15 and we in him Rom 8.4 3. By vertue of Adams covenant we are only liable to punishment for that sin which we committed in him for that covenant only laid duty on him as he was to act joyntly for himself and us and that covenant was at an end on his eating the forbidden fruit but by the covenant of works we are liable to punishment for our personal sins that covenant threatens death for any transgression Gal. 3.10 A Third thing to be considered is That the Covenant of Works did admit of a Mediator It will be readily granted that though the evil of sin be incomparably great yet it is not so great but that God may have compassion upon us and find in his heart to provide a Mediator for us his infinite mercy may move him to give us a Redeemer though sin do greatly provoke him The great question is Whether he has not so bound himself by his lavv as to take away all possibility of help by a Mediator Whether the Law will give way to the interposure of a Mediator Whether the Word of God does not bind him to punish the sinner in his own person if so it is a vain thing to expect any help from a Mediator for no violence may be done unto the law and the words of the curse have such a force as if they did devote the sinner unto personal ruine in the day thou eatest thereof thou shalt surely dye Gen 2 17. but we must distinguish between such threatnings as are legal and such as are personal some threatnings are personal and infallibly to be fulfilled upon these that are threatned though the threatnings of eternal destruction against impenitent sinners must unavoidably take place on them but there are some threatnings which are legal and intend no more but that the Offender must dye legally that is be punished with death either in his own person or the person of his surety thus many humane laws are to be understood thus it is among men in case of debt and there is nothing in the words of the law that does contradict this interpretaiton The words do enforce no more than this the words of the law are not any ways strained by putting this sence upon them neither is there any thing in the case of it self to oppose this interpretation for the fufferings of a furety answer the end of the Law as well as the sufferings of the Offenders Gods name is as much vindicated and there is as full a testimony given to the holiness of God by the sufferings of a surety as if the sinner had suffered in his own person there is no probability that Adam did at first understand this interpretation of the cnrse it was a secret that God kept in his own breast until there was occasion for its publication indeed from the first publishing of the Law God shewed that a publick person might perform the preceptive part of it for others and by failing therein might expose others with himself unto ruine as Adam did Which shews it also to be very fair that a publick person may suffer for us if a publick person may ruine us why may not a publick person recover us but we have no grounds to conclude that Adam knew any thing of the possibility of salvation in case he sinned but God after the Fall revealed it unto him But God has by his practice clearly given us this interpretation of the curse of the Law God himself has provided a Mediator for us and inflicted the punishment of our sins on him which shews it is no ways contradictory to his law so to do such a proceeding is agreeable to the law otherwise Go would never have had an hand in it God has shewed us how the law is to be understood in executing it on Jesus Christ and it is very unreasonable to think that there should be any thing in the law to hinder our salvation by Jesus Christ for this way of salvation has been decreed by God before the world 1 Pet. 1.20 he was foreordained before the foundation of the world and certainly he would never make such a law as should overthrow his decree the law must be so understood as not to cross his everlasting purposes of saving sinners by Christ the Apostle argues that the covenant of grace could not be disanulled by the law of Moses which was given four hundred and thirty years after Gal. 3.17 so I may
that righteousness themselves as he would have done if Adam had kept the covenant of works but he don't do thus the promise in the covenant of works is life which includes all manner of felicity but Believers are far short of felicity they have much sin remaining in them are left to fall into many sins they are liable to very sore and dreadful afflictions and to death the promise of the Law is not fulfilled to them therefore it seems they have not the righteousness of the Law. Ans 1. These sorrows do not come upon the People of God for want of a perfect righteousness or for want of compleat satisfaction and this is an evdence of it because those sorrows do not come in a way of vindictive justice or vengeance though they are for the matter of them the same with the curses of the Law yet not for the manner they do not come to satisfie God for sin those Saints that have the most sin have not always the most sorrow to be left unto sin is not a curse to the people of God Hezekiah was left to sin in mercy 2 Chron 32.31 It was that be might know what is in his heart and so their afflictions Rev. 3.19 Whom I love I rebuke and chasten Jer 24 5 I have sent them into the land of the Chaldeans for their good Sin opens a door to afflictions but God brings them in mercy All the wayes of the Lord are merccy and truth to such as keep his covenant and his testimonies Psal 25.10 2. Though Christ has fulfilled the righteousness of the Law for us yet God is not absolutely bound to reward the righteousness of Christ just in the same manner as he would have done the righteousness of Adam though the righteousness be the same yet there may be circumstantial differences in the reward blessedness is the reward of righteousness but there may be so the circumstantial parts of the reward that may differ as it was with the sufferings of Christ he suffered not in all things the same that the Elect should have done but yet he suffered as much so it is here Christ has purchased perfect blessedness for us yet he has not so purchased it that God is bound to bring us presently and at once into the possession of it Christ has purchased the good of the covenant of works viz. blessedness to be dispensed to us according to the tenor of the covenant of grace viz. to have it begun here and perfected hereafter therefore he is called The Mediator of the new covenant Heb. 12.24 and his seed is called the blood of the everlasting covenant Heb. 13.20 3. There is special reason also why God should not wholly deliver his people from sin and sorrow in this world the special reason why he leaves them to sin is to take occasion thereby for the magnifying of his pardoning grace there are also weighty reasons why he exercises his people here with many sorrows in particular that he may vindicate his own holiness and that he may carry on the work of Sanctification in them in a way suitable unto the nature of Man. CHAP. IV. The second Argument from the Prophecies and Tâ—pes of the Old Testament the third Argument from God's love in giving his Son to dye for us the fourth Argument from the Exaltation of Christ Argument 2. GOd has foretold in the Scriptures of the Old and New Testament that Christ should bring us to Salvation by his righteousness therefore it is safe appearing before God therein God has foretold this both in the plain Prophecies that he gave to the ancient Church and in those Types that he gave them wherein this Truth was represented 1. It was foretold in the Prophecies of the Old Testament God by degrees did reveal much of the way of Salvation unto the Church of Israel though it fell abundantly short of those manifestations which he has given in Gospel times yet what was then made known serves as a great confirmation of the truth of the Gospel and I shall not insist on such Prophecies as do only hold forth Salvation by Christ without revealing the particular way of it as where it is said the seed of the woman should bruise the serpents head that in him all the Families of the earth should be blessed that he should be a light to the Gentiles and salvation to the ends of the earth though I might make good the Argument from hence for our condition was such that Christ could not save us without working out righteousness for us but I shall only urge such Prophecies as do hold forth Christs saving of us by his righteousness of which there are these four sorts 1. It was foretold that the Church should have their righteousness from Christ that they should derive their Justification from him Isai 45.24 Surely shabl one say in the Lord Jehovah have I rightousness and strength righteousness is not here taken for holiness or the righteousness of sanctification but the righteousness of justification the Church has its sanctification from Christ by infusion and assistance and their justification from him by the imputation of his righteousness and henco that Name The Lord our Righteousness is given to Christ Jer. 23 6 and the same name is given to the Church Jer. 33.16 both of them in remembrance that the Church does derive her Righteousness from Christ accordingly Christ is said to bring in everlasting Righteousness Dan. 9.24 2. It was foretold that Christ should dye for our sins the death of Christ was not onely foretold but also upon what account it should be 1 Cor. 15.3 Christ dyed for our sins according to the Scriptures this we have at large set down in Isa 53 where we may mind 1. What he suffered namely death besides many other calamities he was brought as a Lamb to the slaughter ver 7 he was cut off out of the land of the living ver 8. God made his soul an offering verse 10. 2. Vpon what account he suffered the Lord hath laid on him the iniquity of us all ver 6. 3. What benefit redounds to us by his sufferings by his knowledge that must not be understood subjectively but objectively by the knowledg of him shall my righteous servant justifie many for he shall bear their iniquities 3. It was foretold that Christ should effect our salvation by doing that for us that sacrifice and burnt offering could not do Psal 40 6 7 8. sacrifice and offering thou didst not desice but mine ears hast thou opened c. concerning which Scripture you may observe these things 1. That the thing that sacrifices could not effect for us was our reconciliation there was some imagination in men that sacrifices should make their peace but God did not accept them upon that account 2. When he says mine ears hast thou opened he speaks concerning Christ this we have the authority of the Apostle for Heb. 10.5 3. By this phrase is imported the Obedience and
David has reference to these purifyings when he says purge me with hysop and I shall be clean Psal 51.7 and hence it is that we have such expressions in the Prophets he shall sprinkle many Nations Isa 52.15 I will sprinkle clean water upon you and you shall be clean Ezek. 36.25 hence also it is said of them Rev. 7.14 They had washed their Robes and made them white in the blood of the Lamb. 4. The freedom of the manslayer at the death of the High-priest holds out the same truth he that casually slew a man was to abide in the city of refuge till the death of the High-priest and then was to return to his own city Numb 35.25 Joshua 20.6 that was to signifie to them that spiritual liberty that is proved for us by the death of Christ Christ Jesus is our High-priest Heb. 3.1 Heb 7.26 and by his death has wrought out deliverance for us Zech. 9.11 as for thee also by the blood of the covenant I have sent forth the prisoners out of the pit wherein there is no water 5. The brazen serpent was a type of this the brazen serpent was lifted up in the wilderness that they that were stung with the flying fiery serpent might look upon it and be healed Numb 21.8 9. this did shadow forth the healing vertue of Christ crucified the application of the type is made by Christ himself John 3.14 15. as Moses lifted up the serpent in the wilderness so must the Son of man be lifted up that whosoever believeth in him might not perish but have everlasting life mind 1 A similitude between the condition of him that was stung and the sinner the venome of the serpent was very tormenting and that may be one reason why the serpents are called fiery because this poyson burnt like fire thus it is with the guilty sinner his heart is full of perplexing sorrow and he is tormented with the fiery darts of the Evil One. 2. There is a similitude between the lifting up of the brazen serpent and the manner of Christs death therefore his death is set forth by that phrase of being lifted up that phrase notes his sufferings Joh. 8.28 when ye have lift up the Son of man then ye shall know that I am he John 12.32 33. and if I be lifted up from the earth I will draw all men unto me this he said signifying what death he should dye 3. There is a similitude between the carriage of him that was stung and the guilty sinner he that was stung must look upon the brazen serpent the guilty sinner must behold this Lamb of God with an eye of faith believe in him and he shall be saved 6. The Manna and the watter out of the rock held forth this truth they were fed with Manna for forty years and the water out of the Rock followed them almost so long whereby God represented unto them the nourishing vertue of Christ crucified and therefore the Apostle calls the Manna spiritual meat and the water of the rock spiritual drink and not onely so but he calls them the same spiritual meat and drink that is the same which we partake of under the Gospel 1 Cor 23.3 4. and Christ sayes that it is his flesh that is the true spiritual meat and his blood that is the true spiritual drink John 6.55 my flesh is meat indeed and my blood is drink indeed and Christ Jesus teaches the Jews that he is the true bread that came down from heaven John 6.49 50. your Fathers did take Manna in the wilderness and are dead This is the bread that cometh down from heaven that a man may eaten hereof and not dye 7. The white garments of the Priests and the beautiful garments of the High-Priest hold forth this Truth whereby is taught that comliness in the sight of God that does arise from the righteousness of Christ this is evident from the interpretation given Zech. 3.4 take away the filthy garments from him and unto him be said I have caused thine iniquity to pass away and thou shalt be cloathed with change of raiment the taking away of filthy garments notes the taking away of iniquity therefore the cloathing with change of raiment notâ—s the putting on of the robe of Christs Righteousness so the Righteousness of Christ is set forth by white raiment Rev. 3.18 God sets forth the efficacy of Christs righteousness by these various types that the Church of old might be well principled in this doctrine God was leading of them into an understanding of this way of salvation directing of them to look for salvation only through the sufferings and obedience of Jesus Christ the various representations whereof was of great use to beget faith in such as understood the meaning thereof and were a great evidence of that delight which God took in the righteousness which Christ was to fulfil in the fulness of time Argument 3. Because God has had such love to sinners as to send his Son to dye that they might be reconciled unto him therefore there is no question to be made of it but he will bestow salvation on all those that have an interest in the death of Christ this is the Apostles argument Rom. 5 8 9. but God commendeth his love towards us in that while we were yet sinners Christ dyed for us much more being now justified by his blood we shall be saved from wrath by him and in the next verse he repeats the argument in other terms for if when we more enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life the meaning of the argument is that if God had so much love to us as to send his Son to purchase our reconciliation when we were Offenders then certainly being brought into a state of reconciliation by Christ we shall be saved by him In opening this argument we shall consider First the foundation that he builds it upon and then the force of the consequence 1. The foundation that he builds this argument on is That God had such love to sinners as to send his Son to dye for them this was an act of wonderful love it was great love in Christ to come to dye and great love in the Father to send him to dye this was more than man could hope for when he had sinned it was quite beyond his expectation this was such compassion as could enter into the heart of none but God himself to contrive if the thoughts of holy Angels had been asked they would have thought it too great a mercy to have been bestowed on sinful man they were wonderfully affected with it when it came to pass Luke 21 13 14. there suddenly was with the angels a great multitude of the Heavenly Host praising God and saying glory to God in the highest and on earth peace and good will towards man indeed in this affair God acted principally from a love to his
wrought in it it is a thing quite contrary to what he has been doing he has been reasoning against it making objections standing out against all the pleadings of God with him but now when he closes with Christ he lets fall all his objections and gives entertainment unto Christ before he despised him now he prizes him before argnments did not sink into him now they do now he makes Christ well-come this is exceeding remarkable easy to be observed this carriage of the soul is set forth in Scripture by opening to Christ coming to him marrying of him is so contrary to his carriage immediately before that it is of easy observation 2. There is a great ability in conscience to take notice of the more secret stirrings of the heart conscience has a wonderful quick eye conscience is a curious observer of mens actions Rom. 2.15 the conscience takes notice of the secret windings and turnings of the heart the desires the ends the thoughts that pass through him Heb. 4.12 by the help of the word conscience makes discovery of the secret thoughts and intents of the heart there is a wonderful sharp sightedness in conscience to discover the carriage of the heart 3. Conscience at this time is more than ordinary exact in taking notice of the carriage of the heart at other times Conscience will take notice of small things but at this time Conscience does most carefully observe what is done for Conscience is now in a blessed condition it is a matter of life and death how he carries now under the call of the Gospel Conscience takes more notice of this than of hundreds of other things this is a thing that his salvation depends upon Conscience has been pursuing of the sinner a great while telling of him that if he would not close with Christ he was undone and must burn in hell for ever he has been neglecting to hearken to conscience and conscience has given him no rest now when he comes to do the thing that conscience has been so long urging him unto conscience will take special notice of that conscience will watch like Benhadads Servants 1 King. 20 33. as a man would much observe it when he had compleated a design that he had been labouring in many years 2. The people of God in a way of believing have comfortable communion with God there is a state of communion with God whereby a believer has a standing interest in the favour power wisdom of God and the righteousness of Christ and in all his offices but besides this there is an actual communion with God which is sometimes more insensible sometimes more sensible sometimes the people of God do enjoy glorious actual communion with God in this world this is one of those enjoyments that man fell from by his sin and no man in his natural estate does enjoy A carnal man may have many internal discoveries of God and be mightily affected therewith but they do not properly enjoy any communion with him but the people of God doe 1 John 1.3 our fellowship is with the Father and with his Son Jesus Christ the fullnes of this is reserved in heaven but there is an inchoation of it here God had communion with Abraham and others of old in a visible appearance and now has communion with his Saints though in a more spiritual manner And there are four particular ways of it that I shall mention 1. By discovering his own glorious nature to them sometimes God breaks out of the clouds and makes a discovery of his own glory to the soul he has promised to the pure in heart that they shall see God and sometimes he does cause his glory to pass before the soul sometimes God makes a special discovery of one of his attributes and sometimes of another of his soveraignty holiness mercy faithfulness Job 42.5 6. now mine eye seeth thee 2 Cor. 3.18 we all with open face behold as in a grass the glory of the Lord hereby men come to know God other men have notions of God but a Saint knows him And there are two effects of these discoveries One is a drawing out of the actings of grace they put new life into the soul they are very quickening and powerful on the heart The other is That they enkindle a desire to know more of God they make the soul long after further acquaintance with God to see his power and glory as they have seen him in the Sanctuary Psal 63.3 2. By revealing of Christ and gospel-grace unto the soul God does not only at first conversion but many times after make a discovery of Christ to the soul the Lord shews the soul the safety of this way of salvation Saints long for this Phil. 3.10 That I may know him and the power of his resurrection and God is at times gratifying them Christ is opening this mystery of the Gospel unto them the Lord draws nigh and holds forth the Scepter of mercy the acceptableness of his sacrifice the freeness of his grace the wonderfulness of his love the certainty of salvation in a way of believing and these discoveries that the Lord makes of the Gospel doe answer all the objections of the heart that though the soul was before in an unbelieving frame he has power to resist no longer these discoveries make Christ very precious he esteems him as one that does indeed save from sin and wrath these discoveries make the soul contented with Christ he sees he needs nothing but this righteousness to carry before God he has done looking out else-where for help yea he takes delight in this way of salvation it is a way that pleases he counts it glorious 1 Tim. 1.11 3. By promises of particular mercies God does draw nigh to some of his people and by his spirit make known unto them that he will bestow some particular mercy upon them thus he sometimes promises assistance in their works recovery from sickness publick deliverance of old God has sometimes by the Prophets made particular promises to wicked men as to Abab and Jehu whether he does any such thing by his spirit now to those that are carnal men is not so certain but undoubtedly he does to some Saints and that in answer to their prayers when they have been begging a mercy for God he by some promise gives assurance to the soul that the request shall be fullfilled 4. By witnessing his love to the soul God does not only help the soul to gather it by consequence but God by his spirit does evidence the same to the soul that he may quicken the heart in holiness and that he may help the soul under temptations and sinking discouragements or arm him against some special conflicts he gives witness to his good estate Gen. 7.1 Rom. 8.16 this differs much from those tasts that hypocrites may have wherein they have some sence of the sweetness that is in promises for this is by way of testimony yea the spirit does make it
failings sometimes when they hear the threatnings of the Word sometimes when it is a time of mortality so when they are ill and under apprehension that dying time is come and when in this fright they betake themselves to their own righteousness as their strong-hold a godly man makes his uprightness an argument to hope the self-righteous man makes his duties the foundation of his faith in a stormy time he gets under them for shelter instead of getting under the shadow of Christ he flies to his own duties they are his castle wherin he fortifies himself against fear they are his harbour where he casts anchor from thence he takes his great encouragement This was Pauls sheet-anchor before his conversion that he was touching the righteousness of the law blameless Phil. 3.6 the self-righteous man comforts up his heart with this that surely God will have some respect unto his pains his affections his charity his strict walking this is his fort that he retires unto in time of danger he has not been so bad as other men and he hopes God will not deal in rigour with him he thinks that his duties do lay some engagements upon the love of God and compassion he hopes his prayers and tears have some constraining efficacy upon the compassionate heart of God. Sometimes he thinks that his duties lay some bonds upon the justice of God he thinks it equal that he should be spared and that it would be extream rigour for God to cast him off at last when he has done so much for him Sometimes he thinks his duties have laid a tye upon the faithfulness of God God has made promises to them that seek and he claims an interest in them he makes his duties the slay of his soul and when conscience is pursuing of him he takes sanctuary here 3. Such men take their encouragement from their frames and duties to come to Christ many self-righteous men do draw comfort from Christ and they think they have their dependance on Christ count themselves believers but the comfort they draw from Christ is at the second hand their encouragement takes its first rise from some excellency in themselves They would not dare to trust in Christ but under such considerations as these that they are reformed not so bad as other men have love to Christ are sorrowful for their sins have a good affection to Ordinances and the people of God such considerations do embolden them to come to Christ he thinks if he were so bad and so bad Christ would not accept of him but it being otherwise with him he thinks he may venture he desires to be better with all his heart and so hopes that it is not presumption for him to come to Christ finding such frames in his own heart he thinks that Christ does mean him in the invitations of the Gospel so he makes his own duties a step towards Christ he makes his own gracious frames a preparation to his coming to Christ He dresses up himself in his own righteousness and when he has made himself as comely as he can adventures to cast himself upon Christ he imagines something in himself why God should bestow the righteousness of Christ rather upon him than upon another whereas a Saint comes to Christ meerly upon Gospel encouragements from the grace and faithfulness of God and righteousness of Christ Isa 45.24 Surely shall one say in the Lord Jehovah have I righteousness and strength 4. Such persons labour after some goodness to prepare them for Christ They are striying after some in order to their closing with Christ when they are invited to come to Christ for salvation they excuse themselves and think they are not good enough yet to come to Christ they think it would be presumption to come with such hearts as they have they think no body ever came to Christ that had such hearts but they think if they were better they might come and so they are labouring after some self-excellency in order to their closing with Christ they are purifying themselves and garnishing themselves that they may be fit to come to Christ they think if their hearts were more broken they might come if they had more love to Christ if they did see the real evil of sin and so they make it their business to get these qualifications they don't count it their next work to believe but think they must get some other self-excellency in order to believing so they make it their present work to mend their own heart and sometimes they think they get a little forward and then they go backward just like a man that undertakes to empty a fountain which fills as fast as he empties or like one that attempts to fetch a dead body to life he chafes it and it grows warmer but is as far from life as ever so those men are striving against their duliness hardness they tug with their own hearts to make them better for he thinks he must be better before he believes in Christ whereas a Saint when he finds his heart bad comes to Christ to make it better 5. They are discontented if they be not accepted because of their duties if God don't comfort them but they are held under terrors they wonder what the matter is and so likewise when God crosses them in his providences and follow them with afflictions their hearts are discontented they are heavy and displeased they think it strange that their duties are no more regarded that they should do so much and be requited so they lay hard dealing to Gods charge think it is not equal they are ready to look upon it to be a piece of cruelty that God dont help them when they have done so much for him especially if God comforts others that have not been so long in a way of Religion they find peace and communion with God this makes the heart swell men can't bear it that others should have mercy and they not a their services make them very discontented under Gods healing towards them Isai 58.3 Wherefore have we fasted say they and thou seest not wherefore have we afflicted our souls and thou takest no knowledg 2. Let us consider what righteousness such men may attain unto that seek salvation by their own righteousness and there is no doubt but such men may go a great way in Religion some attain one measure and others another but they may go far though they fall greatly short of what the least saints do attain yet they are capable of attaining a great deal they may attain so much as to exceed what many saints do attain as to the external part of Religion they may make a glorious shew so as to gain the approbation and applause of the people of God Take it under these three Heads 1. They may attain to as much as any Saint as to the external part of Religion all the external acts of holiness may be done by him that has no principle of
conclude there is some strong current that men are carried away with some great intanglements that men are thus ensnared with though many are not aware of it yet there are mighty temptations to lead them into this mistake and we may reduce them to these Heads 1. The pride of mans heart fallen man is a proud creature tho he has so much to bring down his spirit yet he is extreamly addicted to magnifie himself Job 11.12 vain man would be wise though man be born like a wild Asses colt self-love which is the very root of original sin runs principally in this channel men are miserably devoted to this way of sinning though men have extreamly debased themselves and degraded themselves from that excellency which God bestowed on them yet they are exceeding prone to swell with pride pride is thought to be the first sin of the devil and we are sure there was a great deal of pride in the first sin of man that temptation of being like Gods knowing good and evil had a principal influence into the apostacy of our first Parents and this spirit runs through the life of man from his child-hood to old age therefore called the pride of life 1 Joh. 2.16 how many methods have men found out to gratifie their pride what cost are men at what pains do they take what hazards do they run that they may satisfie this lust of pride men are proud of every thing all natural excellencies acquired endowments external enjoyments are fewel to pride men are proud of their duties and graces yea proud of their sins too proud of the mercies that God bestows on them and proud of the afflictions that they have or have had pride is deeply rooted in the heart of man and hence it is that he is so addicted to seek salvation by his own righteousness the spirit of a self-righteous man is to exalt himself setting up a mans own righteousness is directly contrary to the work of humiliation and the grace of humility a Pharisaical spirit is a proud spirit Luk. 18.14 pride is the reason of mens setting up their own righteousness and it has an influence these two wayes 1. Pride makes men desirous to live upon themselves and to be beholden to the grace of God no more than needs must proud man had rather be the author of his own happiness than to have it in a way of free gift most men had rather earn their living with their fingers end than live upon the charity of other men so in this case men had rather compound with God for heaven upon the account of their own services than be beholden to free grace it would please the haughty heart of man exceedingly to have the honour of saving himself that he might have that to boast of that he had heaven as the fruit of his own labours Boasting is excluded by the law of Faith Rom. 3.27 and therefore the heart don't like that way mens spirits will very hardly come down to take life as a gift from a provoked God men can hardly stoop to it to come to the door of mercy if they can make any other shift they will not do it it is exceeding cross to flesh and blood to have nothing of his own to glory in and to yield himself to be a poor vile and unworthy creature to be altogether helpless in himself man was once set out with a good stock and might have earned heaven and t is very hard to him to yield himself a prodigal he stomacks it to come for alms it would be hard to one especially that has been rich so to do this we may see in the Prodigal Luk. 15.14 15. he began to be in want and went and joyned himself to a Citizen of that Countrey nothing but extremity would bring down his spirit so as to make him return to his Father he had rather work hard than come a begging to his Father 2. Pride makes men conceited of their own Righteousness proud men are wont to have an high opinion of their own things they set an high rate on their own excellencies and so do men of their Righteousness pride makes men unreasonable in their esteem of it they magnifie it beyond all bounds pride hinders them from passing an unpartial judgment upon what they do and are they think their hearts are a great deal better than they be when Hazael was told what he should afterward do he answers the Prophet Is thy Servant a Dog that he should do this thing 1 Kings 8.12 13. they imagine that their corruptions are mortifyed that they love God and Jesus Christ Prov. 30.12 There is a generation that are pure in their own eyes yet not cleansed from their filthiness pride makes them take up a good opinion of their own hearts upon small appearances and when they have only a few pangs of affection presently they are conceited that they have sincere desires after holiness and faith or at least that there is such an inclinableness to the ways of God which will with diligence grow up to be love to God and his Wayes They think they shall bring their hearts to it after a while and are conceited that their services are very pleasing and acceptable to God they think there is worthiness in them that they deserve to be accepted they think they carry it better than others pride makes men to admire their own excellency to fall in love with their own beauty they extol the services that they do because they are their own Luke 18.12 I fast twice in the week and give tithes of all that I possess 2. Another temptation is that God in the Scripture does manifest and testifie his great approbation of holiness and obedience prayer and repentance God gives great encouragement unto men to walk in ways of holiness He bears witness often to his acceptance of the obedience of his people God is all along in the Scripture witnessing the regard that he has unto holiness sometimes he tells us that he does delight in it Psal 15.8 The prayer of the upright is his delight that he loves it Psal 11.7 the Righteous Lord loveth Righteousness that he loveth the Righteous Psa 146 8. The Lord loveth the Righteous that he is reconciled to such as do amend their ways Isai 55.7 let him return unto the Lord and he will have mercy on him and God makes promises of all sorts of blessings unto holiness of outward blessings peace and plenty and honour and long life and of spiritual mercies of the manifestation of himself and communion with them and of eternal life you have your fruit unto holiness and the end everlasting life Rom. 6 22. men meeting with abundance of such passages in the Scripture are greatly strengthened in their apprehensions of the efficacy of their own righteousness to procure their justification such passages of Scripture are strained by them and they grow up thereby into a more established opinion of their safety upon
the account of their own righteousness meeting with such commendations of the practice of holiness they are much confirmed in their carnal confidence in such ways as these 1. Hence they think their own righteousness does draw the heart of God unto them they think that their holiness does attract the affection and good will of God unto them they imagine that their holiness does work them into Gods love that the beauty of their holiness does captivate the affections of God and their cries and carriages do work upon divine compassions and make God willing to bestow salvation upon them and indeed a self-righteous man doth attribute more to his own righteousness than a Saint does to the righteousness of Christ a godly man neither does nor ought to make the righteousness of Christ the foundation of Gods sove Christ has purchased the favour of God and reconciliation with him but he did not purchase the good will and love of God there was no need of purchasing that God could love sinners freely there was no possibility of purchasing that that was too great a thing to be 〈…〉 Christ procured the effects of Gods love but not the love it self Gods love was the cause of Christs coming not the effect thereof but the self-righteous man imagines a vertue in his own righteousness to draw the heart of God to him and engage the love of God. 2 Hence they think their own righteousness does make amends for their miscarriages that they have made are atonement for themselves for their former sins they think their repentance makes up that breach that sin had made and that out of a respect unto that God forgets what they have done amiss they imagine that there is a reconciling vertue in their reformations and good services that they satisfie God for what has been past And herein they attribute more to their own obedience than we ought to do to the active obedience of Christ Christs active obedience was not sufficient to satisfie for sin it purchased the blessings of the covenant but it did not deliver us from the curse active obedience to the Law has merit in it if it be perfect but it has not any satisfying vertue it is something of another kind that God requires for satisfaction the Law threatens death for sin Rom. 6.23 The wages of sin is death so that Christs active obedience could not satisfie for sins if he undertake to satisfie for sins he must bear the punishment of death 3. Hence they think that out of a respect to their own righteousness and upon the account therof God will bestow salvation upon them they think that this is that which interests them in all the good of the covenant their own prayers and reformations and affections and zeal in the cause of God is that which makes them heirs of glory and gives them a title to the eternal inheritance They look upon their own righteousness as the price of heaven and think they have done something to the earning of glory they are at work for God and look upon heaven to be their wages And herein they attribute that to their own righteousness that ought to be attributed unto the righteousness of Christ This was the very design of the active obedience of Christ to give us a claim to glory because we were very unworthy and could not fulfil the condition of the Law Jesus Christ undertook for us and has performed the righteousness of the Law and merited eternal life Rom. 6.23 The gift of God is eternal life through Jesus Christ our Lord. 3. Another temptation to make men depend upon their own righteousness and seek salvation in that way is the seeming excellency of their own righteousness there is a real excellency in true holiness it is the perfection of mans nature sin is a vile thing but holiness does advance and perfect mans nature holiness is the glory of man The Righteous is more excellent than his Neighbour the Righteous are called excellent ones Psal 16.3 and though all the righteousness of self-righteous men is but hppocrisie and therefore an abomination in Gods sight yet they themselves do imagine that there is an excellency in it and from hence they make it a ground of confidence imagining an excellency in it they think God is taken with it and that it is meritorious they do from the excellency of their carriage promise salvation to themselves And there is a four fold excellency which they are wont to take special notice of 1. The moral excellency of their carriage they count their carriage excellent because they live according to principles of honesty and sobriety and piety they are no Drunkards nor Oppressors not Railers nor Sabbath-breakers nor Swearers c. but they have a good conversation they do not live a prophane nor sensual life are not blemishing themselves by vicious courses they have an amiable lovely and justifiable carriage their outward carriages are according to principles of reason and religion their behaviour is equal and honourable they walk without blame the Pharisee was lifted up with that he was no Extortioner unjust person nor Adulterer the young man was taken with that that he had been moral from his youth Mat. 19 20. Paul speaks of that as a thing which men build much upon that as touching the righteousness of the Law they are blameless Phil. 3 6. 2. The religious affections that they feel working in their hearts Sometimes such men have great affections they have melting affections under the considerations of their sins and Gods mercies outward salvation the sufferings of Christ for sinners and the like they have a delight in Ordinances strong desires after Christ and holiness they have a zeal against the sins of the times and for the better party the Scripture is plentiful in instances of such affections in unconverted men as Saul the stony-ground hearers and others and they count these sincere and are highly taken with them they look upon these to be the very spirits of religion things which do greatly ingratiate them with God. They look upon these affections as blessed frame of heart these they think are the things that God does especially delight in they count these heavenly frames of heart they are much affected with their affections now they reckon they have a suitable frame of heart to spiritual things 3. The difficulties that they go through in serving of God which raises the price of their services and makes them more available they mind that they take a great deal of pains in serving God in reading and praying and taking spiritual opportunities they dont gratifie a slothful spirit but are laborious in religion and they hope God takes notice of that so they are at considerable expense they spend of their Estates in works of piety and charity and on that account value their duties highly so they are much in fasting and in that way afflict their bodies so they upon the account of Religion have displeased
be put into them so the heart of a sinner must be first prepared before it be united unto Christ Act 2.37 9.4 5 16.29 30 and hence the call of the Gospel is particularly directed to them that are prepared to such as are a thirst Isai 55.1 to such as are weary and heavy laden Mat. 11.28 not but that it is other mens duty also to believe but because it is their next and immediate work to close with Christ whereas it is other mens next work to come off from the World and out of themselves in order to their closing with Christ There are two degrees of this preparation the first is a work of awakening whereby the sinner is convinced of a present necessity of peace and reconciliation with God whereby be is put upon a diligent use of all means in order to his salvation the other is Humiliation whereby the sinner is brought out of himself and off from all his carnal confidences to yield himself a Prisoner to God until the soul be thus humbled he is not capable of Faith men will not come to Christ till they are convinced of an absolute necessity of Christ men will never take salvation as a gift of free grace until they are convinced of the necessity of the free grace of God they that are whole need not the Physitian but they that are sick Mat. 11.12 and they that conceit themselves whole do conceit that they don't need the Physitian men that do not come off from all their own confidences will not put their confidence in Christ and therefore until men have this work of Humiliation God does not open their eyes to see the offer of the Gospel so that whatsoever Faith men have that have not had a work of Humiliation their Faith is not of the right kind for this is the manner of God whenever he has fully prepared a soul for Faith by a work of Humiliation then to infuse Faith and many times he does it presently when he has by the wonderful work of his spirit prepared a sinner for Christ he does bestow Christ upon him though I dare not say there is any direct promise made to Humiliation in the Scripture a man is not an heir of the promises till he does believe yet universal experience does confirm it it seems to be in this case as in the work of nature when the Child in the womb is prepared for a soul God does alwayes infuse a soul into it though there be no such promise so where the sinner is prepared for Faith God does infuse that In order to your making use of this Trial we shall consider what this work of Humiliation is and the manner how it is wrought Question What is the work of Humiliation Answer 1. Negatively in two particulars 1. It is not a broken bleeding spirit for sin many men take it to be so and when they understand that they must be humbled before their coming to Christ they strive after this broken frame of spirit and when they find but little of it they complain they are not humbled enough and give that as a â—â—ason why they do not come to Christ but what sinners find this way is more like humility than humiliation men think if they could get much of this Spirit they should be prepared for Christ indeed but this is quite another thing from that humiliation that does go before Faith. Argument 1. This appears because an unregenerate man can't trnly mourn for sin from what principle should he do it before he is born again he may be grieved for it under other considerations as it exposes him to a great deal of misery here and hereafter yea as it is in it self evil but not as the greatest evil as it is against God to suppose that a man can sincerely mourn for sin before his conversion it is to suppose him converted before his conversion it is in regeneration that all the graces of the Spirit are implanted in the heart it is then that the heart of stone is taken away Ezek. 11.9 while men remain in a state of nature as they do under this work of humiliation it is absolutely beyond them to hate sin or mourn for sin nature improved by common conviction will never produce this effect every naturul man is dead in sin Eph. 2.1 all his works in religion are dead works Heh 9.14 there is no inclination in his heart to mourn for sin men must have a work of new creation upon them before they can do this Eph. 2.10 created in Christ Jesus unto good works Argument 2. While natural men seem to have relentings and breakings of heart for sin it is impossible but they should put their confidence therein as long as he does imagine that there are any good affections in himself he will be lifted up with them these affections will keep him from being humbled men will feed upon these husks as long as they can get them there is no bringing of a natural man out of his strong hold until it be thrown to the ground a bleeding heart is meat for carnal confidence there is that spirit of pride and slavish fear in natural men that as long as they can imagine any good in themselves they will hang upon it Rev. 3 17. thou sayest thou art rich and increased in goods Argument 3. When a man is indeed under the work of humiliation he sees he cannot mourn for sin he sees his mourning frames are gone he finds his heart shut up and the pangs of affection which he sometime had gone beyond recovery in order to the work of Humiliation God makes men to see their hard hearts and hence they are wont to complain when God is about to humble them that God has left them and is giving them over to an hard heart But it is one thing to be judiciously hardned another to have their eyes opened to see the natural hardness of their heart then a man sees that his heart is an heart of stone Argument 4. Mourning for sin is a fruit of reconciliation it folows upon the revealing of the mercy of God in Christ all the sorrow and shame that went before were meerly legal but evangelical repentance follows Faith men never come to have any genuine mourning for sin before they are converted all that went before was in hypocrisie but a spirit of repentance flows from faith and is peculiar to such as are reconciled Ezek. 6. ult thou shalt loath thy self when I am pacified towards thee for all that thou bast done saith the Lord God. 2. Humiliation is not a willingness to be damned some have thought that to be necessary and that this was humiliation some have thought they have attained to this and 't is possible that under some strong pang persons may find somewhat of this nature but certainly they did not know their own hearts in it neither does God require any such thing of men in order to their coming to
Christ indeed it is contrary to nature for men to be willing to be damned wicked men do act as if they love damnation Prov. 8.36 they that hate me love death they do so interpretatively but for men directly and understandingly to be willing to be damned is against nature God had planted a principle of self-love in men whereby they do necessarily desire their own happiness no perswasions can prevail with men not to desire their own happiness we may as soon perswade a stone not to be heavy or the Sun not to shine there is a weight upon the soul of every man carrying of it that way this is implanted by God in the very constitution of nature and remains in man in his corrupt and his renewed estate a man must shake off his nature before he can shake off this desire self-love is natural unto man man is capable of happiness and being capable of it stands in need of it he cannot be satisfied until his capacity of happiness be filled hence he necessarily and perpetually desires happiness besides this it is contrary to Gods command for a man to be willing to be damned for God has commanded us to seek salvation he is often calling upon us to be seeking life and that with earnestness Luke 13.24 Strive to enter in at the strait gate and this seeking must be with earnest desires and indeed when this work of Humiliation is wrought in the heart he yields under this encouragement that there is some hope of salvation in God hopes of life in this way is one of the things that make him lie down at Gods foot the four leprous men fell unto the Host of the Syrians because that was the most likely way for their lives to be preserved 2 King. 7 4. the Syrians submitted to Ahab in hope to find favour 2 King 20.31 when the soul is humbled he is as desirous of salvation as ever and it is the hope of that that has a great influence into his humiliation 2. Affirmatively it is an absolute submitting of himself unto Gods disposal when humbled he yields himself into the hands of God and makes an absolute resignation of himself unto the will of God he yields himself a prisoner he would have yielded upon terms before but now he yields absolutely as a Rebel when he sees himself conquered yields so does the Soul to God. This carriage is opposite to his carriage before 1. He does not seek deliverance from himself he yields to God despairing in himself he don't feed himself with vain hopes and carnal confidences any longer those hopes have all died away his strong holds that he trusted in are thrown down he does not stay any longer upon his affections reformations victories over corruptions c. he has no dependance upon any strength of his own to gain any thing that will commend him to God he has no dependance on Ordinances on his own wisdom to discover any way of help but he throws up all his carnal hopes as vain and submits himself to mercy Luk 15.17 2. He leaves off quarrelling with God before he was humbled his heart wrought within him he could not bear the thoughts of it that God should cast him off his heart rose up against God and he thought he had hard measure from God his sins were all decreed he had done what he could he took great pains and yet God did not shew him mercy his heart rose to think that God should make him to damn him save and pardon others and reject him but now his mouth is stopt he is silenced he lets fall all his pleas yields it to be fair for God to cast him off he says as David Psal 51 4. against thee thee only have I sinned and done this evil in thy sight that thou mayst be justified when thou speakest and clear when thou judgest Question In what way is this work of Humiliation wrought and the soul brought to submit himself to God. Answer In general it is wrought by conviction it is not wrought by the infusion of any new principle into him the soul under this work is in a state of nature neither is it wrought by mens own endeavours Humilation is not the fruit of mans industry but is a thing forced on him by conviction as men under the first work of the Spirit are by conviction forced to fear and so by a work of conviction they are compelled to yield themselves to God their strong holds are pulled down and they necessitated to resign themselves God works this work by conviction Particularly 1. By giving him experience of the failing of all means he sees no other way left he has been trying to wring himself out of the hands of God he has been turning every way and refuge fails him he sees all his carnal hopes fall flat to the ground his carnal hopes vanish and dye away he has been waiting for light and behold obscurity he has been trying all conclusions every way he could devile and think of turning every stone he hoped by his prayers to make his heart better and by his fastings and by his watchfulness sometimes he thought if he had more terrors that would do sometimes if he had more encouragements then his heart would be better he has tryed the utmost of his skill upon his heart sometimes he hoped that in time his heart would grow better sometimes if he could hear such a Minister sometimes if he could get such a good book that others had got much good by then his heart would mend the sinner is like a man lost in the woods that thinks if he steers such a course that will bring him to the path and if that fails he thinks if he steers such a course that will do but at last he can contrive no longer but is utterly lost in his own sence so the sinner has had many contrivances but all his projects faiâ—le upon experience he finds himself after all his pains under the reigning power of sin and that he is spiritually dead he thought he had made some proficiency but now he finds by experience that the life of sin is whole within him and that he has no power nor disposition to any thing that is good he has no spirit to any thing that is good he had enlargements formerly and thought he could delight in Sabbaths but God is pleased to withdraw those encouragements that he had and suffers the corruption of his heart to break out and upon that occasion his affections wither away that discourages him that his heart dies within him and he has no more strength now he sees he cannot love God mourn for sin c. and hereby all his vain hopes of mending his own heart fall to the ground Rom. 3 9. Sin revivived and I died 2. By convincing of the strictness of the Law this is another thing that helps to make him yield God convinces him of the rigour and exactness of the Law he
imagined before that his duties would make amends for his sins that God would be at peace with him because of his affections but God shews him that the Law stands for perfect righteousness the Law must be fully satisfied that the Law pronounces a curse for every sin that it can neither be abrogated nor moderated but must be fulfilled that the law curses every one that continues not in all things that are written in the book of the Law to do them gal 3.13 and herâ—by the sinner sees the insufficiency of all his duties and is brought to despair in himself 3. By leaving a hope in the heart that God may yet help him this conduces much to make the sinner yield there is a secret hope that God leaves in the heart that God will have mercy upon him God leaves an apprehension in men of the possibility of their salvation if they don't yield there is certain death but there is some hopes that God may spare them they have some hopes arising from the power of God he can make dry bones to live and from the mercy of God whose thoughts are not as mens thoughts nor his ways as mens ways but high above them as the heavens are above the earth that also begets some hope that there is a way of salvation by Christ that others have found help when they have been in such a case that there are promises of taking away the heart of stone Ezek 11.19 this hope helps the soul much in submitting to God. 4. By discovering his own Soveraignty men are greatly offended at Gods proceedings and unsatisfied about his decrees and providences and this hinders them from submitting unto him but God by his spirit lets in some discovery of his own soveraignty and thereby convinces him that God does him no wrong that God may bestow his grace where he pleases that he has dominion over his creatures this makes the soul confess with Job Job 42.2 I know thou canst do every thing the soul standing convinced of these things can do no other but yield up himself into the hands of God. Before I leave this way of trial I shall answer two scruples that may arise in the hearts of some of the People of God about their Humiliation 1. Doubt I sear whether I had a thorow work of Humiliation I never saw so much of the wickedness of my own heart as some others do speak of Answer 1. There is no necessity of seeing all those sinful inclinations that are in the heart particularly there is a great variety as to the particular discoveries that God makes to divers men and one great occasion of it is the different temptations that they are under some see more of a worldly spirit some more of a froward some more of an aspiring spirit a man may have discoveries of his own heart after he hath been a Saint many years that he never had before if a man see the fountain it is sufficient though he do not see all those various channels wherein it may run 2. There is no necessity of seing particularly their inability to every duty they must feel themselves spiritually dead they feel themselves unable to do any thing that is good but some men can speak abundance more particularly to their inability to this and that duty than others can there are some duties that did not come into their thoughts at that time it is necessary they should lose their sense of their ability to any thing should not be conceited of any power or sufficiency it is not enough for men to see that they can do nothing of themselves men may say that when they only find need of assistance and not of the infusing of a principle of grace into them but it is sufficient if they feel themselves spiritually dead but there is no necessity that at that time they must particularly take notice of their inability to love Gods People to be thankful c. though often they do their thoughts are wont to be fixed at that time on such particulars as they were wont before to pride themselves most in and such as they have special occasion at that time to think of from what the hear or read 3. There is a necessity of seeing so much of his own heart as to make him despair of mending it to see it wholly under the power of sin a man may see abundance of corruption and wickedness in his own heart and yet be a stranger to it though he sees a great deal yet if he imagines that he can cure it if he have hopes of getting victory over it he will not be humbled Isai 57.12 thou art wearied in the greatness of thy way yet sayest thou not there is no hope thou hast found the life of thy hand therefore thou wast not grîeved before he be humbled he must see himself altogether under the power of sin Rom. 7 9. 4. There is a necessity of seeing so much as to set him down that God may righteously cast him off a man may see much and yet not yield it that it is fair for God to reject him one foundation of quarelling is an opinion of what he is and has been doing this breeds a great deal of wrangling in the heart Isai 58 3 he is excusing of himself because he would be better and has taken pains in Gods service so that there is a necessity that he should see so much of his own wicked heart as may quite silence him that he may see himself inexcusable that he may not have a word to say but may be satisfied in Gods proceeding if he should cast him off Luk. 18.13 Doubt 2 I fear whither I have had a through work of Humiliation because I never found so much opposition to the yielding of my self into Gods hands as some others speak of others have more dreadful risings of heart and more horrible sturdiness of spirit and bore more dreadful terrors before they could be brought to yield were much longer opposing and resisting than it was with me somewhat this way I found but not so much as others and therefore I fear whither the work were true Answer 1. Men have had a great deal more of opposition to this work of Humiliation than they take notice off or understand all those methods and wayes that men take to establish a righteousness of their own are from a spirit of opposition to this work of Humiliation all mens endeavours to get any thing to commend them to God are the workings of this spirit mens flying to refuges of lies and hiding themselves in the strong-holds of their own righteousness are because they are not willing to submit to God all mens strivings to obtain the savour of God by their prayers affections reformations are upon this account that they are not willing to yield themselves to be lost why do men strive to earn their own salvation but because they are unwilling to submit to the meer mercy of
Christ more worth than all the Gold of Ophir he esteems the blood of Christ of sufficient vertue to purge away every sin and the obedience of Christ sufficient to procure all manner of good for him he sees peace in him and victory in him and life in him as a man prizes bread because that preserves life as a sick man prizes a skilful Physitian as a man prizes his money because that is vertually all things here 't is meat and drink and clothes c. Money answers all things so does the Believer prize Christ he sees all things vertually in him he sees he has perpetual need of him he prizes him as the only way of happiness 5. Being satisfied in Christ the believer sees enough in Christ to answer the needs of his soul there is a fullness in Christ his soul finds rest there he does not see any need of his own righteousness to commend him to Gods acceptance he is satisfied in the Robes of Christs Righteousness he sees there is no need of his to make him beautiful in the eyes of God he is satisfied in this bread of life and he finds no necessity to feed upon husks other men imagine a need of something of their own to ingratiate them with God and to procure their acceptance they dare not trust in Christ alone but are labouring to piece out his righteousness with theirs and when they hear the tenders of grace made through Christ they are not satisfied but are looking out for something else to encourage them they dare not trust in this alone but the believer is satisfied in Christ and he throws away all other confidences both as vain and as needless he finds no want of any other righteousness to justifie him and carry before God he don't regard nor desire any thing of his own to commend him to Gods acceptance he sees there is ground enough of encouragement in Christ Phil. 3.3 we rejoice in Christ Jesus and have no confidence in the flesh 1 Cor. 2.2 I have determined to know nothing among you but Jesus Christ and him crucified 6. Counting this way of salvation a glorious way this way of salvation pleases God 't is a way that he has chosen and this way please the believer he likes it and is taken with it it is a glorious way in his eye he has an high esteem of this way he counts it an excellent and glorious way as it is a way of safety all other ways that men have imagined and devised he despises them as deceitful as meer traps and snares for the souls of men as ineffectual unto the end proposed but his soul does magnifie this way as that which does answer the end and will effect and bring about that salvation that it is proposed in order to he is affected with this way as it is a sure way that will not fail those that trust therein 1 Pet. 2.4 to whom coming as to a living stone he is affected with it that God has laid so strong a foundation of the salvation of his people that they cannot be disappointed of it and he counts it a glorious way as thereby the glory of God is much advanced In this way the glorious mystery of the Trinity is made known in this way the excellent skill and workmanship of the Lord is seen in reparing the ruines of Mankind and raising up of man from the gulf of misery unto the pinnacle of happiness in finding out a way to reconcile his own glory and mans salvation in bestowing blessedness upon man in such a way that free grace shall have all the glory in this way the wonderful love of God does appear in this costly way of salvation upon this account the soul is taken with this way of salvation as a way that will much advance the glory of God we should have been great strangers to God and have seen little of his glory comparatively had it not been for this way of salvation it is pleasant taking notice of the beamings forth of Gods glory in this way Rev. 5.13 blessing and honour and glory and power be to him that sitteth on the Throne and unto the Lamb for ever and ever 7. Rejoycing in Christ Jesus the believer finds a great deal of joy in Christ he solaces himself in the thoughts of the righteousness of Christ while others are rejoycing in the sparks that they have kindled he sits under the shadow of Christ with great delight his heart is many times raised with the discoveries of Christ sometimes his soul is filled with joy and peace in believing Rom. 15.13 believing he rejoices with joy unspeakable and sult of glory 1 Pet. 1 8. sometimes he can triumph in Christ over all the enemies of his soul while others are boasting in themselves what duties they have done what frames they have attained what service they have done to the cause of God but the believer is making of his boast of Christ glorying in his righteousness the soul can triumph in that notwithstanding all matter of discouragement Rom. 8.34 who is he that condemneth it is Christ that died 1 Cor. 15.55.6 7. O Death where is thy sting O Grave where is thy victory the sting of death is sin and the strength of sin is the Law but thanks be to God that giveth us the victory through our Lord Jesus Christ Question 2. Vnder what considerations are these astings of Faith drawn forth Answer There be many considerations which the hearts of believers do pitch upon which draw forth the exercise of Faith as the considerations that unbelief fixes upon are very many only here mind this that where the Lord makes one encouraging consideration powerful upon the heart it is an in-let to many others And we may reduce them principally to these three Heads 1. The heart fixes sometime on the consideration of Gods mercy saith is drawn forth by the consideration of the merciful nature of God Psal 44.18 When I said my foot slippeth thy mercy O Lord held me up the soul says God is of infinite mercy he can find in his heart to blot out greatest transgressions his mercy is greater than our sinfulness he can overcome all our guilt Mic. 7.18 who is a God like unto thee that pardoneth iniquity c. sometimes upon the consideration of the freeness of Gods mercy he has no dependance on our worth he can give life without any thing in us to draw his heart towards us Rom. 5.21 grace reigns through righteousness unto eternal life c. sometimes on the merciful purposes of God who has designed to shew mercy upon many of the sinful children of men he has determined to bring many sinners unto the enjoyment of himself 2 Tim. 1.9 sometimes on the exercise of his mercy in sending his Son to dye for sinners Joh. 3.16 somtimes the thoughts pitch on the merciful invitations that the Lord makes to sinners 2 cor 5.20 somtimes on the exercise of his mercy on great
Christ but this will cost you many a tear you are preparing sorrow for your selves your hearts will break hereafter to think what you have done when you see how you have ruined your selves you will take up a bitter lamentation it will make your heart break to think that there was but a step between you and life and yet you missed it that you have thrown away your souls and needlesly damned your selves that you were under fair opportunities and brought to the very gate of heaven and yet would not go in when you see others that lived in the same Town or dwelt under the same roof with your selves in glory how bitter will it be to think that you heard the same Sermons enjoyed the same advantages but by unbelief have deprived your selves of what they do enjoy when you think of it how you took it into consideration and were advising about it had many thoughts about comming unto Christ how bitter will it be to you to think that you did not go through with it that you minded it by halves and did not make up the match with Christ when you think how plain the way is how fair the terms what assurance God gave you it will he like the gall of asps within you to remember how you cavelled what excuses you made what frivolous things you stood upon what objections you turned off the calls of the Gospel by the reflections upon your unbelief will be bitter reffections another day when you see the end of it what it brings you to what it costs you will grievously lament it and say as Prov. 5.12 13. how have I hated instruction and my heart despised reproof I have not obeyed the voice of my Teachers nor inclined mine ear to them that instructed me 5. Others will rejoyce in it if you come to Christ your unbelief is a grief of heart to many that seek your good Paul had great heaviness and continual sorrow in his heart upon this account respecting his country men Rom. 9.2 and Jesus Christ wept over Jerusalem because she knew not the things of her peace and it is one of the great burdens of the people of God that so many among whom they live do reject the calls of the Gospel but if you would give entertainment to it it would be a matter of joy to many an one you would be glad your self you would have peace and joy in believing and others would be glad with you for it is a token of the presence of God and a means of your salvation a means to strengthen and continue the Kingdom of God your godly relations would rejoyce Prov. 23.15 my Son if thy heart be wise my heart shall rejoyce even mine it will be a more joiful day to them than the day of your birth and Ministers that have travelled in pain for you will rejoice when Christ is formed in you yea Jesus Christ rejoices greatly when a sinner is brought home to him it is the day of espousals and therefore the day of the gladness of his heart when he sees souls brought home to him when he sees the fruit of his sorrows the travel of his soul he is satisfied in this day of victory Christ triumphs heaven and earth will rejoice at it if you will entertain the calls of the Gospel Luk 15.10 There is joy in the presence of the Angels of God over one sinner that repenteth God himself takes delight in it there will be repining in hell but joy in heaven if you come to Christ 6. It is from the practice of Satan that you are so backward to come not but that there is an enmity in your own hearts to the entertaining of Jesus Christ but the opposition of your heart is much strengthened by the counsels of the Devil the Devil out of enmity to God and Jesus Christ and Mankind is labouring to hinder the efficacy of the Gospel he is heightning those corrupt principles that are in men and diswading of him from entertaining of the Gospel Satan has abundance of devices to hinder the reception of the Gospel men are ready to think that they do act their own judgment in standing off from Christ and are not aware of the activity of Satan in it he suggests his reasonings as if they were the motions of mens own hearts but their opposition to the Gospel does arise from him 2 cor 4.4 the God of this world hath blinded the minds of them which believe not least the light of the glorious Gospel of Christ who is the image of God should shine unto them the Devil is blinding them by false reasonings by instilling discouragements and presumptuous conclusions and will you offer to go a breast against the counsel of God and take the Devils counsel what can men expect to find but deceit in following his suggestions men have little cause to lay weight on those carnal reasonings that rise up in them considering from whence they come will God give you counsel for your hurt will Satan give you counsel for your good whether will that path lead you that Satan does direct you to is it safe to follow his counsels dare you venture your souls in a way that he prescribes what is to be expected from him that is an enemy to God and to you but that he will dishonour God and ruine you if it be possible hearken not any longer to him but take his advice upon whose wisdom love and faithfulness you may rest Rev. 3.18 I counsel thee to buy of me gold tried in the fire that thou mayst be rich 3. I shall answer such objections as awakened sinners are wont to make Objection 1. If Ministers did know how had I were they would not encourage me to come unto Christ they are charitable men and don 't imagine how bad I am what sins I have committed what neglects I have lived in what despe rate risings have been in my heart if they did they would not invite me to come to Christ Answer 1. Ministers do know what is in your hearts though they do not know what actual transgressions in particular you have been guilty of how your corrupt inclinations have wrought yet they do know what sinful inclinations are in your heart and a great deal better than you do your selves they understand the state of man by nature and how the heart is wont to work under divers dispensations you do not see so much of your own badness as they can tell you of yet that does not discourage them 2. How bad soever you are or have been they have a sufficient warrant for their incouraging of you to believe they are not concerned to enquire how bad men have been unless they know you to be guilty of the unpardonable sin they have ground to encourage you to come to Christ if you were worse than you are you are included in the call of the Gospel Jesus Christ himself preached the Gospel in great Assemblies and offered
Salvation to any that would accept of it Mat. 4.23 and he has commanded his Ministers to Preach it unto you Mark 16.15 Go into all the World and preach the Gospel to every creature that is every humane creature Ministers have as good a warrant to preach it to them that are or have been prophane as to those that have lived a civil life to those that have had more violent workings of corruptions as to those that have been more restrained the promise of the Gospel is universal it is not limited to such or such sinners but it comprehends you as well as others Joh. 3.16 if the Minister did know all the sins that you have been guilty of from your Childhood to this day he could not with a good conscience neglect to offer Salvation unto you Objection 2. I am so bad that I fear God cannot be willing to shew mercy unto me it seems that God must needs loath me and his heart is turned away from me Answer Such reasonings are but the conjectures of mens hearts who are ignorant of God there is no foundation in the Word of God for such thoughts they are but the imaginations of men who know not God God can find in his heart to shew mercy to whom he pleaseth he could shew mercy to devils if he would there is nothing in him to restrain the exercise of grace but his own pleasure For 1. There is nothing in God to compel him to destroy the sinner what should force God to damn you if you be never so bad yet God is not necessitated to reject you his holiness does not compel him the holiness of God is no impediment to the exercising of pardoning grace there is a Scripture that looks that way Josh 24.19 ye cannot serve the Lord for he is an holy God he is a jealous God he will not forgive your transgressions nor your sins but the meaning of it is that they were such a perverse people that they could not serve God so but that they would bring his judgments on them for he is so holy as that he will punish his visible people while they go on in wayes of degeneracy but his holiness and his grace don't thwart one another for it is no prejudice to the interest of holiness that God pardons great sinners for when God pardons he sanctifies too 1 Cor. 6.11 neither is the Justice of God any hinderance to the exercise of pardoning mercy justice forbids pardon without satisfaction made but not if there be satisfaction if the Law which is the rule of Justice be attended there is nothing contrary to the justice of God the Law makes no distinction between great and little sinners great ones are capable of pardon as well as others if there be satisfaction the law admits of the pardon of no sin without satisfaction but it admits of the pardon of any sin if there be satisfaction neither does Gods care of his glory hinder him from pardoning of great sinners for he can turn that to the advantage of his glory the pardoning of such is greatly subservient unto that design Eph. 1.7 2. There is mercy enough in God for the pardoning of your sins be they never so great Gods nature is of infinite and unlimited perfection there is an infinite ocean of Grace in the heart of God it is not possible for man to commit such sins that God should not be able to pardon them God is of such mercy that he can do any thing that is an act of mercy as there is nothing too hard for the power of God so there is nothing too hard for the mercy of God and certainly sinners have little reason to object that God can't find in his heart to pardon them when he has found in his heart to provide a sufficient sacrifice for them when he has found in his heart to offer them pardon when he has found in his heart to pardon others as great sinners as they Objection 3. God is exceeding angry with me he is in his providences testifying against me and fills me with terrors and though I cry to him he don't regard my cries therefore I am afraid to believe Answer 1. The great thing that God is angry with you for is your unbelief the despising of the Gospel is the great provoking sin that was it that greatly provoked God against the Jews Rom. 11.20 they were broken off by unbelief and this should put you upon it to make hast to Christ that you may not provoke him more to anger against you the longer you live in unbelief the more angry God will be 2. Anger in God is not a passion as it is in men God is not capable of being angry after that manner that men are angry men are so angry sometimes that they cannot forget an injury they are quite over-ruled with this passion passion masters them they are in servitude to it but God is not passionate he is never transported with anger anger is but figuratively applied unto God it notes his will to punish and chasten men for their sins but in men it is a violent affection that many times they cannot restrain 3. When God is very angry yet it is safe venturing upon Christ if you come to Christ God will not reject you though he be very angry this is the way proposed by himself for the removing of his anger tho he be angry yet he is ready to pardon in a way of believing he is never so angry as to reject those that come unto Christ when grievously provoked yet he has a pardon in his hand to bestow upon all that will accept of it there is encouragement enough in the Gospel to make you with joy to rely upon a provoked God he assures you in this way you shall be forgiven though he be angry yet he will not forget his promises that he has made unto returning sinners Jer. 3.22 Objection 4. God threatens such as I am peremptorily with ruine Prov. 29.1 He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy and therefore I am afraid God will not accept me Answer Such threatnings as this are only declarations of what God does oftentimes do there are some threatnings that are absolute wherein God does absolutely declare what he will do such are the threatnings of ruine for final impenitency and unbelief but many other threatnings are but declarations of what God oftentimes does and in their application to particular persons are to be understood with a condition according to that rule Jer. 18 7 8. so that such persons may be sayed if they do repent this is evident not only from the many invitations in the Scripture that reach and comprehend such sinners as well as others but from hence also that the generality of those whom the Lord accepts have been guilty of rejecting many reproofs the generality of the Saints have lived to Mens and Womens estates under means before they
as if there were not encouragement enough to believe in the offers of Christs righteousness to them this discouraged frame of spirit is that we shall particularly consider of as being directly contrary to the doctrine of our safe appearing in Christs righteousness which has been cleared up in the former part of this Discourse That Saints are very apt to be discouraged from believing is evident from the universal experience of the people of God they find it a difficult thing to live a life of Faith and find many doubtings arising in their hearts many jealousies that their hearts are suggesting they are apt to be discouraged from believing for other things outward blessings divine assistance and whatever God has promised and thus it is also with respect unto their acceptance with God were they not so apt to be discouraged they would live a more sweet and comfortable life than they do the Disciples of Christ were slow of heart to believe all that the Prophets have written Luk. 24.25 Saints are ready to say as he I am undone because I am a man of unclean lips Isai 6.5 their Faith would many time fail if there were not special assistance given unto them Luk 22.32 I have prayed for thee that thy Faith fail not the Apostle Paul plainly implies that he found great want of Faith when he expresses his caÌ„â— to know Christ and the power of his resurrection Phil. 3. 10. and hence it is that God is so often stirring us up in his Word to believe and has appointed so many means for the confirmation and establishment of our Faith and if we confider the state of the people of God it is no wonder that they have many doubtings and risings of discouragement in their he arts for the same principles that do so discourage natural men are in Saints though they be in part mortified yet they do remain there ignorance of God carnal reason pride of heart are remaining in them and Satan is busie to stir up jealousies in their hearts he is striking at their Faith casting in his fiery darts into them Eph 6. 16. and they have many discouraging temptations before their eyes which are matter for carnal reason to work upon which are next to be spoken unto 2. Consider what their Discouragements are together with Proposals for the removing of them Discouragement 1. The unspeakable greatness of the blessings that are offered in the Gospel he has a sense upon his heart that it is a wonderful priviledg to be brought into a state of acceptance with God the favour of God is better than life to be saved and translated from a mean condition in this world into the highest heavens to behold the face of God for ever to enjoy pleasures for evermore at the right hand of God to be made like the Angels of God 't is so great a thing that it will scarce enter into him considering how mean and unworthy he is if God had spoken of some little thing of some more mode rate felicity he should not have stuck so much at it but this is so inconceivably great that he is jealous whether God be willing to bestow it upon him the greatness of it puts him to a stand and makes it more unlikely in his eyes sometimes when he begins to rejoyce in it his heart checks him and he fears it is too good news to be true as the Disciples believed not for joy Luk. 24.41 and as it is spoken of them Psal 126.1 when the Lord turned again the captivity of his people we were like them that dream the heart does not so stagger at lesser mercies but the sense of the greatness of salvation makes it recoil and proves a temptation to unbelief he doubts of it and sayes will God in very deed do this thing when he would rejoyce in the thoughts of it he is pulled back by fears that it will not be so the greatness of it begets a secret damp upon his sonl least it should not be true it seems incredible For the removal of this discouragement Consider 1. The infiniteness of Gods mercy this is a great gift but it is not too great a gift for God to bestow he has an heart large enough to entertain such purposes as this men are ready to think that God will count it too much for them and that a more moderate felicity were fitter for them but the mercy of God is unlimited he does not envy mans blessedness he can find in his heart to bestow all his glory upon poor unworthy man God is rich inmercy Eph. 2.4 plenteous in mercy Psal 103.8 the greatest act of mercy is not beyond the merciful nature of God he can do any thing that is an act of mercy his mercy is such that it cannot be overcome with provocations but it can overcome the greatest provocations his mercy is such that it has no dependance upon mans worthiness God has grace enough not to give earthly blessings only but heavenly blessings unto men he has such mercy as that he can bear to see men in the possession of heavenly glory and not grudg at it or think much of it he has such mercy that he can take wonderful delight to see men happy 2. It is no impoverishing of God to bestow blessedness upon you God is not the poorer for making you and thousands of such as you happy God does not empty himself and lose of his fulness he has never the less for filling of you if a man that has much for himself give any thing to you he has the less for himself and that makes men the more backward to give unto others but it is not thus with God the Sun has not the less light for enlightning the world God does bestow all his mercy and salvation without any diminution to himself he is not the less happy himself by making you happy he can spare all this glory to you without any wrong to himself though this salvation be so great a thing yet God can afford to give it it is a difficult thing to men sometimes to perform their engagments to others but it is no difficult thing to God to perform his offers to you in my Fathers house there is bread enough and to spare Luke 15.17 God has not the less glory for himself nor for any of his friends by bestowing glory upon you 3. God made man oapable of enjoying blessedness God has made man not only capable of wordly delights but he has gâ—ven him an understanding and free-will whereby he is capable of enjoying God himself man is made of such a nature that he is capable of enjoying the presence of God and being capable of it he cannot be satisfied till he come to the enjoyment of him he cannot rest but in his center he cannot be happy till he enjoyes his proper object and surely God would never have created such a creature with such capacity if he had not an heart to bring him
to the enjoyment of himself in a way of hearkening to his counsels why did God make such a creature that should have such a capacity and such desires if he had not an heart to bestow this good upon him God satisfies the desires of every living thing heavenly glory though it be great yet it is not too much for our need he bestows upon the beasts of the earth the fish of the sea and Fowls of heaven such things as are suitable to their needs and why should we think that God is unwilling to bestow upon man what he needs if men will take the directions that he gives unto them 4. God has made heaven on purpose to bestow it upon men together with the angels the earth was made for man and so was heaven too God raised this glorious building on purpose to entertain men it is a Kingdom prepared for them from the foundation of the world Mat. 25.34 God has prepared for them a City Heb. 11.16 this was one of the first works that God ever did to prepare this place of blessedness for men he did not need any heaven for himself he was infinitely happy before heaven was made bnt he made it on purpose for such as shall come to Christ how then can we think that God is unwilling to bestow it upon them now it is made he will not say it is too good for them he turned man indeed out of Paradise that was made for him because that was made for him only so long as he retained his integrity but the heavenly Paradise was made for such as will come unto Christ 5. This is but proportionable to that design that is upon the heart of God men do not stick to do great things for the accomplishing of designs that lie much upon their hearts Princes will be at vast expence to shew their magnificence the Artist will take a great deal of pains to shew his skill and God has a design upon his heart to manifest his glory and has done great things for that end he made this glorious fabrick of heaven and earth to be as a glass wherein his glory is represented and the eternal salvation of such as you is greatly subservient to this end Eph. 1.5 6 Eph. 2.6 7 here is nothing in this contrary to Gods glory nothing that is an hindrance to it but it suits that end the mercy of God is much honoured by his pardoning and saving of sinners Micah 7.18 herein is seen what free compassion is in the heart of God it is much for the glory of God to lead sinners through all the difficulties of the way unto heaven it is much for the glory of God notwithstanding all their unworthiness to bestow heaven upon them it is much for the glory of God to have multitudes in heaven to be spectators and admirers of his glory Joh. 17.24 That they may be with me where I am to behold my glory which thou hast given me 6. There has been a great price paid for it if you had kept the covenant of works and been perfectly obedient unto God without any defect you would not have doubted of Gods readiness to accept of you and save you but here is as fair a way made for your acceptance and salvation God is fully satisfied for every jot of that glory that he promises unto you Jesus Christ has payed the full price of it according to the tenour of the covenant it is a due debt to all that are partakers of the righteousness of Christ it is an act of Justice in God to bestow salvation upon them heavenly glory is purchased glory Eph. 1.14 until the redemption of the purchased possession Discouragement 2. The many sins that he has been guilty of sometimes a Saint has a dismal frightful apprehension of his sins they appear to him as a dark cloud he knows that God is an holy and a jealous God he speaks dreadfully in his Word against sinful practices and has brought dreadful judgment upon angels and men for their sins and hence he is fearful that God will not pardon him his sins proves his great temptation hence his heart is still harping upon that string that God is an holy sin-revenging God and that he hath been guilty of abundance of sin Psal 40.12 mine iniquities take hold of me so that I am not able to look up they are more than the hairs of my head therefore my heart faileth me And there are two things especially that prove matter of temptation and make him afraid to believe One thing is the many aggravations that he sees in his sins he sins against light against covenant not withstanding abundance of mercy with a great deal of perverseness they have reiterated sins after bewailing of the same they have sinned with deliberation their sins seem to have exceeded the limits of pardoning mercy The other thing is that they fear that their sins do speak and evidence their hypocrisie they are apt to think they should not they could not do so if they were not hypocrites they fear that such carriages are not consistent with grace and thence they are much discouraged they think if they have been hypocrites all this while there is very little hope for them that would be such a provocation that they fear God would never pardon it the fear of their hypocrisie makes them fearful to cast themselves upon Christ For the removal of this discouragement Consider 1. That the law of God leaves as much room for the pardon of great fins as of little ones lesser sins and greater sins are all mortal by the law by the sentence of the law one sin is as certainly destructive as a thousand The wages of sin is death Rom. 6.23 and the Law does allow of the pardon of multitudes as well as of one the Law allows of the pardon of sin provided there be satisfaction the Law stands upon it to have punishment but it does not stand for personal punishment in case of great sins no more than in case of little sins the Law makes no distinction but it gives as much liberty for the pardon of great offenders as of lesser there is no tittle that way in the covenant of works that great sinners must dye in their own persons the thing that the Law looks at is that sin be punished according to the demerit thereof that the Justice of God be vindicated but God does not bind up his own hands that he may not forgive great sinners he reserves that liberty to himself in the law of punishing any sins in a surety and so of pardoning them the law admits of the pardon of any sin if there be satisfaction the reason that the sin against the Holy Ghost is unpardonable is not from any thing in the covenant of works but because God when he provided a surety made an exception of that sin but if sin be punished the law is satisfied the law does not forbid the pardon
of great sinners that is evident because God does pardon great sinners Luk. 7.47 her sins which are many are forgiven 2 Jesus Christ has satisfied for great sins and great sinners as well as lesser when God sent Jesus Christ it was in his liberty to appoint him to dye for what sins and sinners he pleased Christ Jesus was capable of satisfying for one as well as for another for he was so worthy a person that he was capable by his sufferings to expiate the greatest sins his short sufferings were sufficient to satisfie for the greatest offences and God did put that work upon him to satisfie for great sins and he has discharged it he has satisfied for great offenders Christ has payed a price of redemption for the greatest sins one excepted therefore generally in Scripture it is said that he has made reconciliation for sins without any exception he bare our sins 1 Pet. 2.24 he is the propitiation for our sins 1 Joh. 2.2 he has purged our sins Heb. 1.3 yea the Scripture testifies that his blood cleanseth us from all sin 1 Joh. 1.7 he died for the chiefest sinners as is implyed 1 Tim 1.15 and therefore sinners without distinction are invited to come to Christ for forgiveness 3. Gods manner is to suffer a great deal of sin to remain in his people here he could if it pleased him purge it out all at once but he suffers it to be otherwise for many great ends as to magnifie his power in preserving the seed of grace notwithstanding all that opposition which is made by Satan and their own corruption so to carry on the work of sanctification in such a manner as that they shall stand in continual need of justification and pardon and among other ends this is not the least to try the saith of his people and exercise taht there be none of the people of God but are attended with a great deal of sin so was Noah Jacob Asa Jehosaphat and Paul Rom. 7.23 I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin that is in my members and that shews that God can love those that have a great deal of sin in them and that he can pardon them his suffering of it to be in his own evidences the sufficiency of grace to pardon it 4. God is as free to pardon hypocrites as any other men if they come unto Jesus Christ the people of God are afraid many times that they are hypocrites but that should not discourage them from believing hypocrites are as wellcome to come unto Christ as Saints God does not exclude those that have lived long in a way of hypocrisie they may come with freedom of spirit notwithstanding men should not suspend the exercise of Faith until it be cleared up to them they are no hypocrites when they are most in the dark about their state their way is to trust in the name of the Lord and stay themselves upon their God Isa 50.10 if you should be hypocrites there is encouragement enough to receive the Gospel God has pardoned thousands that have spent a great deal of time in hypocrisie were not the Jews that Christ and the Apostles offered salvation generally to hypocrites had not Paul lived a great while in a way of hypocrisie and Nicodemus God rejects not any man that accepts of Jesus Christ though he has been an hypocrite Discouragement 3. That God passes by many others and does not bestow salvation upon them there be many whole Nations that God passeth over and leaves to perish and many particular men among his visible people many are called but few are chosen Mat. 20.16 and they can't see any reason why God should bestow salvation upon them when he does deny it to multitudes of others why God should make such a difference between them and others when they are called on to believe on Christ they are afraid to do it it damps their hearts to think that there are so few that God does save so many rejected and they can fee nothing in themselves to incline the heart of God to them God passes over many wise men noble men valiant men rich men learned men good natur'd men men of great accomplishments and don 't bestow salvation on them if they could but see any reason why God should set his heart upon them and make such a difference between them and others it would not be so hard to them to believe but when they consider what kind of men God has cast off and rejected it makes them fear that God will reject them also the severity of God upon others discourages them as if there were little likelihood of their salvation they are frighting of themselves as if there were little hopes for them it is a sinking thing to them that many men more probable than they have fallen short of Salvation if they could give a reason why God should set his heart upon them when he rejects others it would mightily satisfie them but because they can't they are full of doubts For the removal of this Discouragement Consider 1. The only reason why God sets his love on one man and not upon another is because he pleases he acts the soveraignty of his own will in it it is his own will that makes the difference between men 1 Cor 4.7 who maketh this to differ from another and what hast thou that thou hast not received Rom 9.15 I will have mercy upon whom I will have mercy God in loving of men acts arbitrarily he acts as the Potter in forming his Vessels to divers uses out of the same lump the with of God is sufficient to move him to chuse one and refuse another he can bestow his love upon men where there is nothing in them to draw it the will of God can act independently and indeed it cannot have a dependance upon any other thing there is nothing out of God that can incline the will of God all those things that men are apt to suppose to have an influence upon the will of God have indeed a dependance upon his will there is nothing in any man to sway the will of God any way there is nothing in any man to be an argument with the Lord to love him nothing that can work upon the affection of God to make God love him he has no excellency that can perswade the Lord to love him whatever beauty understanding good nature he has those things can't sway God God is not taken with those excellencies and accomplishments that are in men as to have his heart fastened and allured to them thereby and on the other hand there is nothing in man that can hinder God from loving of him if the man be weak in understanding of contemptible and wicked Parents and his outward condition mean yet God can set his heart upon him there is nothing in this and that man that can have any efficacy upon
the Lord to make him hate him there is nothing in man that can byas the will of God either way to love him or hate him but God herein acts from his meer pleasure 2. Hence it follows that this or that particular man is as capable of being loved of God as any other in the World God has manifested special love unto thousands of men and women and you are as capable an object of divine sove as any of them you are as capable as Abrahum Moses David Paul or any other it is true you are as capable of Gods hatred also as any other the meer pleasure of God does decide it who shall be the objects of his love and his hatred you have no reason to be discouraged because you can find no reason in your self of Gods love those that God did set his love upon could find no reason in themselves of Gods love though you be mean and despicable yet you are as capable to be an object of Gods love as any other I do not say that one man is under as great likelihood as another they that God brings under means are the children of godly Parents that God is striving with by his Spirit are more likely than others but one is as capable as the other for the free will of God is the only thing that does determine it and therefore you have sufficient ground of encouragement to accept the offer of salvation 3. If God have wrought a spirit of Faith and Holiness in you that is a manifestation that God has set his love upon you though you can find no reason why God should love you can't tell why God should have any respect unto you yet it is certain he does love you if you have a gracious change wrought in you though he has cast away thousands of greater natural and acquired endowments than you and of greater external enjoyments than you yet you are one of those that he has chosen and has set his heart upon 2 Tim. 1.9 Who hath loved us and called us with an holy calling not according to our works but according to his purpose and grace given us in Christ Jesus before the World began Discouragement 4. They find things since their coming to Christ much contrary to their expectation they thought that they should have had more expressions of the love of God more quicknings of the Spirit more help against corruption more visible answers of prayer they thought that if they came to Christ they should have had little trouble or temptation but have lived a sweet easie and pleasant life but things are far otherwise things run very low in their souls they have a great deal of darkness and temptation they find very evil workings of heart and therefore they fear whether God has accepted of them or be willing to accept of them and to bestow salvation upon them did they walk in the light of the Lord and enjoy such communion with God as they expected and feel such evident fruits of the love of God as they promised themselves they should not be so backward to believe but since it is otherwise it begets a trembling and fearfulness in them it puts them to a great stand hence the calls of God take less impression on them especially because they think it is not so with others that come to Christ others do enjoy more manifest tokens of divine acceptance but they are both in inward and outward respects under tokens of divine displeasure and this is an hindrance unto their believing Job 9 16 17. If I had called and he had answered yet would I not believe that he had bearkened to my voice for he breaketh me with a tempest and multiplieth my wounds without cause For the removal of this Discouragement Consider 1. That many sad and sorrowful dispensations are consistent with the favour of God men are ready to think that if God delighted in them he could not find in his heart to exercise them in such a manner his compassion would work so towards them that they should not experience such sorrows but men greatly mistake it is true that all the wayes of God are mercy to them that fear him but yet many times his wayes are in appearance contrary unto love it is common with God to bring those that he has rejected into a prosperous condition they are under very smiling providences and on the other hand God frequently frowns upon his own children not only in external dispensations but also by inward darkness leaving them to conflict with sore temptations the love of God to his people is not an affection as love in men is but it is a design to make them happy not to bestow all those degrees of blessedness upon them that he can but it is with subserviency to a greater design even the glory of his Name and therefore he leads them to happiness in such a way as is conducible to the manifestation of the glory of his pardoning grace his holiness and soveraignty and it is frequent with God to lay very heavy afflictions upon his dearest children Psal 73.14 all the day long I have been plagued and chastened every morning and God leaves his sometimes to a great deal of inward darkness Psal 88.15 while I suffer thy terrors I am distracted men that fear the Lord may be in darkness and have no light Isai 50.10 the dispensations of God unto Job and the issue of the controversie between him and his friends stand upon record to satisfie the hearts of Gods people in all ages in this particular 2. God does sometimes withdraw from his own children the sensible quicknings of his spirit God never takes away wholly his sanctifying presence from his people God is present with them to uphold the being of grace there is a divine manutenency whereby God does preserve the life of grace at all times but the sensible quicknings of his spirit may be often withheld God may often so far withdraw that they may not perceive any special gracious operation of the spirit upon their hearts and that as at other times so in duties of worship they may be left many times under great dulness and senslesness left much to the stoniness of their own hearts without any special impressions made on them by the spirit of God there are times when God makes their hearts burn within them but there are times when they are left unto a benummed frame of spirit as if they had no spiritual senses they have great cause of joy but their hearts do not rejoyce therein great cause of sorrow but unaffected with it great cause of fear but fearless their senses are bound up and spiritual truths that they think of or hear of don't sink into them Mat. 25.5 They all slumbred and slept 3. The people of God ought not to count it a frown that they have not the immediate light of Gods countenance frequently we must have a care that we do not complain