to heaven when there was a better path before sure God who is infinite in wisdom would not have provided a righteousness for sinners in Christ if they could provide one for themselves this providence of God does speak you to be under a dreadful mistake Gal. 3.21 If there had been a Law given that could have given life verily righteousness should have been by the Law Rom. 8.3 4 What the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the Law might be fulfilled in us Gal. 2.16 5. This way of salvation by mens own righteousness is cross to Gods design the great design of God in pardoning and saving of sinners is to glorifie the riches of his grace to let the world understand what a gracious God he is God has other methods to glorifie his other attributes by the creation of the world by his giving of the Law by eternal punishments upon wicked men and angels he glorifies his power wisdom holiness and justice but notwithstanding these works of God the pardoning grace of God lay hid but he has contrived the salvation of sinful man as for the further manifestation of his other attributes so in special to make known the riches of his pardoning and saving grace Eph. 1.7 in whom we have redemption through his blood the forgiveness of sins according to the riches of his grace Eph. 2.7 speaking of the benefits we have by Christ he gives this as the reason That in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Jesus and this way of salvation by Christ and a proper means for the furthering of this end though Christ has purchased pardon and glory for us that does not hinder the manifestation of Gods grace for though our pardon and salvation be a due debt in respect of Christ yet it is a free gift in respect of us though there be a purchase yet not by us but God sent his Son to make that purchase for us Rom. 6.23 the gift of God is eternal life through Jesus Christ our Lord but when men seeks salvation by their own righteousness they seek it in a way directly repugnant to the design of God this is a way to exalt themselves and to rob God of his glory when men trust in themselves they glory in themselves they boast in their own excellency and not in the free grace of God for if it be of works then it is no more grace Rom. 11.6 the self-rightous man does cross Gods end if he should attain Salvation in that way God would miss his aim the self-righteous man takes a course to dash the counsels of God to pieces and make the design that was upon his heart in the salvation of Sinners come to nothing he seeks to overthrow this glorious contrivance of God for the advancement of the glory of his grace if man should have salvation as the fruit of his own earnings and the reward of his own deservings man would be blessed but the glory of grace would not be manifested Gods design would fall to the ground and the counsel of his heart for ever miscarry but the counsels of God stand for ever and the thoughts of his heart to all generations can it enter into the heart of any man to conceive that God will not be true to his own design but gratifie the humors of men by saving of them in such a way as is destructive to it surely men are horribly stupid to expect salvation in such a way as will not stand with Gods design what ever hopes of this kind men feed themselves with they will end in disappointment if such men be not disappointed God must be disappointed CHAP. IX USE II. Examination Whether men do believe in the Righteousness of Christ VSE II. TO put you upon the Examination whether you do put your trust in the righteousness of Christ if so then you are in a safe condition and may stand before God another day with comfort in the great day of the Lord multitudes that have made a profession of Religion will miserably fail of their expectations and that upon this account that they want the Wedding Garment but although you have many failings yet if you believe in Christ you shall not be confounded 1 Pet. 2.6 all your Religion signifies nothing as to your salvation if you do not believe in Christ if you would know then what you are like to meet withal at the day of judgment whether you shall find acceptance with the Lord when tousands shall not try your selves by this whither you do believe on Jesus Christ there be some other wayes of trial from all those things that do accompany salvation but this is the principal way to which indeed all others are reduceable there be other properties that are evidential of a mans safety but this is the foundation evidence as that which gives him his right and title to salvation 1 Joh. 5.13 I have written to you that believe on the Son of God that you may know that you have eternal life examin therefore whether you do indeed believe on the Son of God there be many that say they have Faith Jam 2.14 there be many pretenders to Faith there is as much deceit in the heart about Faith as about any other grace there are imitations and resemblances of Faith such as the Scripture does give the name of Faith unto Luk. 8.13 which for a while believe all sorts of men that make prosession of the Doctrine of salvation by Christ profane men profess this and self-righteous men profess this men that were never sensible that God was indeed angry with them and men that do imagine that they have pacified him are both of them pretenders to Faith in Christ men that do indeed trust in that that they never did much provoke God and men that trust in that they have pleased him again do both make profession of their Faith in Christ therefore it stands you in hand strictly to examine whether you do indeed believe in the righteousness of Christ And you may try it these several wayes 1. By the foregoing work of Humiliation 2. By the manner of the souls first closing with Christ 3. By the living a life of Faith on Christ Jesus 4. By that holiness that does accompany and flow from Faith in Jesus Christ 1. Try your Faith by the foregoing work of Humiliation there is a preparatory work necessary before a sinners closing with Christ this is a work that comes between the rest of the foul in sin and the sinners accepting of Christ men do not immediately step out of a condition of quietness in sin into a state of salvation a tree must first be prepared bofore it be laid in the building the bodies at the resurrection must be prepared before life
is said to be justified justified in his Spirit 1 Tim. 13 16 that is by his Resurrection unto life by his sufferings he has delivered himself from that guilt that lay upon him and is become in the eye of the Law righteous CHAP III. The Proposition That it is a safe thing to appear in the Righteousness of Christ Arg I. Because Christs Righteousness is the Righteousness of the Law. THe Subject of the present discourse is That it is a safe thing to appear in the day of Judgement in the Righteousness of Christ it is safe to go before the Judgment Seat of God having no other righteousness to plead for our Justification but Christs Righteousness this Righteousness is sufficient and will prevail for the salvation of all those that have an interest in it we may with quietness depend upon it as that which will serve our turn there is no other Righteousness that can be come at that it is safe appearing in our own personal righteousness is many ways defective and uncapable of being the matter of our Justification that Righteonsness that is performed by the Saints is acceptable unto God but it can't procure the acceptance of their persons the acceptance of it self is procured by Christ Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5 but we may justly venture our selves upon the righteousness of Christ other foundations will prove sandy but the Righteousness of Christ is a firm foundation for faith and therefore it was Pauls great care that he might be found not in his own Righteousness which is of the Law but that which is through the faith of Christ Phil. 3.9 The Truth of which Proposition I shall demonstrate by the following Arguments Arg. I. The Righteousness of Christ is the Righteousness that the Law required of us it answers the demand that the Law makes of us and therefore it is safe appearing in it There is a necessity of our having the righteousness of the Law God has stated the Law to be a rule of his proceeding towards man wherein he has set down the terms upon which he will bestow life and execute death in that Covenant he gave not onely a Law unto man but likewise to himself from which he will never swerve O it is utterly vain for any man to expect acceptance with God without that righteousness which the Law requires until the Law be answered man can lay no claim to blessedness neither can God in faithfulness bestow blessedness upon man God has bound himself to see the Law fulfilled to a tittle this Law can't be abrogated nor disanulled Saints indeed are not under the condemning power of it because it has been fulfilled for them but yet the Law stands in fotce as a rule according to which God will distribute eternal rewards Math 5.18 One jot or one tittle of the Law shall in no wise pass till all be fulfilled man may break the Law but God will fulfil it the Law is never out of date and as it cannot be abrogated so neither can it be moderated God will never take up with less satisfaction then the Law admits of nor with a less perfect Obedience then the Law requires God does under the Gospel accept of imperfect Obedience but not for Justification There can be no varying from the utmost and highest demands of the Law the Law is unflexible and must be exactly attended it abates nothing so that a regular conscience can never give peace until the Law be fully answered the Law gives sin a condemning power 1 Cor 15.56 the sting of death is sin and the strength of sin is the Law therefore the Law must be answered And it is sufficient for us if we have the righteousness of the Law there is no danger of our miscarrying if we have that righteousness the sincerity of the angels in heaven is that they have the righteousness of the Law and that is a sufficient sincerity for us if we have the righteousness of the Law if we have the righteousness of the Law then we are not liable to the curse of the Law we are not threatned by the Law Justice is not provoked with us the condemnation of the Law can take no hold upon us the Law has nothing to object against our salvation that soul that has the righteousness of the Law is out of the reach of the threatnings of the law where the demand of the Law is answered the Law finds no fault the Law curses only for want of perfect obedience Gal. 3.10 yea moreover where there is the righteousness of the Law God has bound himself to give eternal life such persons are heirs of life according to the promise of the Law the law declares them heirs of life Gal. 3.12 the man that doth them shall live in them Now that the righteousness of Christ is that righteousness which the Law requireth of us is clearly held out in the Word of God Rom. 8.4 where the Apostle sets down the end of Gods sending his Son in the likeness of sinful flesh and for sin condemning sin in the flesh which is that the Righteousness of the Law might be fulfilled in us the meaning of it must needs be that we might be made righteous by the imputation of Christs righteousness this righteousness is said to be fulfilled in us in as much as we have fulfilled it in our surety so Rom. 10.4 Christ is the end of the Law for righteousness to every one that believeth the end of giving Moses his Law was to drive us to Christ in whom alone we have the righteousness of the Law this is also clearly held out in all such Scriptures where Christ is said to be our righteousness and that we be made righteous by his Obedience for righteousness consists in answering the demands of the Law it is only that righteousness that the Law demands of us that can denominate us legally righteous if Christs Righteousness were not that which the Law requires of us we could not be accepted as righteous upon that account and the Scripture speaks particularly of Christs sufferings that they were those which the Law required of us Gal. 3.8 Christ has redeemed us from the curse of the Law being made a curse for us that curse that he redeemed us from is that he endured and that was the curse of the Law and indeed herein lies the excellency of Christs righteousness where by it is a foundation of so much comfort and support unto Saints that it is that righteousness that the law requires of us this is that consideration from which conscience does take satitfaction But there lies one great objection against this that the Apostle Paul seems to make an opposition between the righteousness of the law and the righteousness of faith and between justification by the law and justification by grace and by faith and by the promise so a man is not justified by the law but by the Faith of Jesus Christ Gal. 2.6
and Acts 20.28 to feed the Church of God which he hath purchased with his own blood To compleat the fitness of Jesus Christ for the work of a Mediator there were necessary some special qualifications of the humane nature especially holiness and wisdom his holiness was necessary unto all his Offices he would not have been fit to have executed his Prophetical Office without that he had need be holy and faithful that is to declare the mind of God to man without this he would not have him fit to have executed the Office of a King he that rules the world and judges mens eternal estate had need be holy without this he would not have been fit to have executed the Office of a Priest he that was to work out righteousness for others and satisfie for their sins must be holy and this qualification was perfect and compleat in Jesus Christ Heb 7.26 For such an High-priest became us who is holy harmless undefiled separate from sinners Here Christ's holiness is set forth positiorly he was holy and negatively in three branches He was harmless free from actual sin undefiled that is free from original pollution separate from sinners free from that common sin of mankind which they committed in Adam the other qualification of wisdom was especially necessary unto the execution of his Prophetical and Kingly Offices this he needed an extraordinary measure of and God has furnished him suitably Joh. 5.34 God giveth not the spirit by measure unto him by which expression we are not to understand infinite gifts for the humane nature is not capable of an infinite qualification but extraordinary qualifications beyond what God does bestow on other men this was spoken concerning those gifts given him at the time of his Baptism when the Spirit rested on him and questionless are far exceeded by those gifts bestowed on him when he Ascended to the Right-hand of God. A second thing requisite unto the Mediatorly Office of Christ was the consent of the Fathor There was a necessity of his approbation that the Mediator might have authority to discharge his Office there could be no redemption without the consent of him whose prisoners we are and altho the sufferings of Christ were in their own nature a valuable consideration for our redemption yet there could not be satisfaction without the consent of God. God might not be imposed on nor any satisfaction obtruded upon him without his consent the Office of a Mediator as it implies authority over man so it implies subsection and subordination to God and accordingly in this work Christ is Gods servant Isai 42.1 Behold my servant whom I uphold and the Scripture does give in abundant evidence that the Father did consent to this undertaking of Christs he is called Gods Elect Isa 42.1 mine Elect in whom my soul delighteth he was chosen by God to this work so he is said to be foreordained 1 Pet. 1.20 Christ did not intrude into this Office but was called of God Heb. 5.5 6. when he came into the world be was sent of God John 5.37 he came with a commission and it was under Gods hand and seal John 6.27 God has confirmed Christ in his Office be an Oath Psal 110.4 The Lord hath sworn and will not repent thou art a Priest for ever after the Order of Melchizedek The third thing requifite to the Mediatorly Office of Christ was his own consent It was not meet that such an Office should be forced upon him that it should be put upon him to dye for sinners without his own choice and that if we consider the innocency and excellency of his person but he did freely consent to take this task upon him his will as he is God is the same with the Fathers and as man he closed with it he voluntarily undertook this work of redeeming and saving sinners Heb. 10.6 then said I lo I come in the volumn of the book it is written of me to do thy Will O God Gal. 2 20. he loved me and gave himself for me John 10.18 no man taketh it from me but I lay it down of my self The consent of the Father and the Son is represented to us in Scripture after the manner of a covenant called by Divines the covenant of redemption in which transaction we may take notice of these five Articles 1. The Father promised to fit the son for the work of redemption by preparing an humane nature that so he might be capable of working out our redemption Heb. 1â— 5 a body thou hast prepared me his manifestation in the flesh was preordained 1 Pet. 1.20 2. The Son covenanted to answer the law for us that he would suffer for our sins and work out righteousness for us Mat 20.28 The Son of man came to give his life for a ransome for many John 10.18 I have power to lay down my life and power to take it again and this Commandment have I received of my Father 3. The Father covenanted to accept the obedience and sufferings of Jesus Christ for the Elect that their debt should be remitted unto them and they saved thereby Isa 44.6 it is a light thing that thou shouldst be my servant to raise up the tribe of Jacob and to restore the preserved of Israel I will also give thee to be a light unto the Gentiles that thou mayst be my salvation to the end of the earth Isa 53.10.11 12 when he shall make his soul an offering for sin he shall see his seed c. 4. The Father covenanted to invest him with full authority to accomplish the salvation of his redeemed ones and apply to them the benefits of his death and in order to this to advance his humane nature unto highest dignity and glory John 17.2 thou hast given him power over all flesh that he may give eternal life to as many as thou hast given him Eph. 1.22 he hath put all things under his feet and gave him to be bead over all things to the Church 5. The Son covenanted fully to accomplish the salvation of all the Elect John 6.39 this is the will of the Father that sent me that of all that he hath given me I should lose nothing but should raise it up again at the last day These things were agreed to between the Father and the Son. The fifth Proposition for the clearing this Argument is That Christs work as Mediator was not to restore Man to his former condition but to bring him to Salvation Our primitive estate in Adam was an estate of innocency we were habitually holy without any offence probationers for glory neither in an estate of condemnation nor in an estate of justification and God if he had so pleased might have appointed Christ to have restored us to our primitive condition to have set us free from the guilt and power of sin and so might put us upon it to have wrought for our own blessedness again according to the tenor of the former Covenant but Christ
Sufferings of Christ 't is thought to be an allusion to the custom of servants in having their ears bor'd the Apostle therefore to the Hebrews gives the sense of the words a body hast thou prepared me that is in order to the doing and suffering of the Will of God. 4. That hereby he effected that which sacrifices could not Heb. 10.9 he taketh away the first that he may establish the second 4. It was foretold that Christ should rise from the dead and that upon that account there is great ground of hope to his in their death that we have Psal 16.9 10. my flesh also shall rest in hope for thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption where mind that these latter expressions were a prophesie of Christs speedy Resurrection from the dead thus the Apostle Peter does interpret it Acts 2.3 he spake of the Resurrection of Christ that his soul was not left in hell neither his flesh did see corruption 2. That this was a ground of hope and the Resurrection of Christ is principally a ground of hope as it is an argument and evidence that Christ by his death has satisfied the justice of God for our sins 2. This truth was also foretold in the Types of the Old Testament God did by many shadows and figures teach the church of Israel this truth a type is any person action or thing appointed by God to signifie or represent some Gospel truths the types of the Old Testament were instituted of God to shadow forth Christ Jesus they were a shadow of things to come but the body is of Christ Col. 2.17 and many of them did particulatly represent this truth of our salvation by the Righteousness of Christ particularly 1. The sacrifices did teach this truth the offering up of sacrifice was a principal part of the instituted worship of God of old it was appointed immediately upon the â—all and the institution thereof renewed at Mount Sinai and vindicated from many corruptions wherewith man had depraved them and although there were some other particular intendment of some of them yet the general end of them all was to make attonement and procure the remission of sin Lev. 1.4 the design of them was to procure the remission of sin without shedding of blood is no remission Heb. 9 22 and therefore it was their manner to confess their sins when they brought their sacrifice Lev. 5.5 the sacrifice was slain instead of the sinner Gen 22.13 and in those sacrifices God is said to smell a savour of rest Gen. 8.21 the offerings are often called a sweet savour and these sacrifices did shadow forth the satisfaction that Jesus Christ was to make for our sins the great end of them was to lead the Church into a dependence upon the sacrifice of Christ to shadow forth to them how acceptable and pleasing that would be unto God. These legal sacrifices could not make real but onely typical satisfaction they were not a proportionable price to ransome mens souls by the Apostle tells us it was not possible that they slould take away sins Heb. 10.4 the design of them was to be types of the satisfaction that was to be made by the death of Christ in those sacrifices were shadowed forth that Christ Jesus was to be put to death for the sacrifices were slain that he was to be slain upon the account of our sins so the sacrifices were that he was to suffer the wrath of God as the sacrifices were burnt up with fire from heaven that the death of Christ was an effectual means to reconcile us unto God that these sacrifices were types of Christ making atonement is clear because Christ is often called a sacrifice Eph. 5.2 and said to offer up himself Heb 9.26 Hence also he is called The Lamb slain from the foundation of the world Rev. 13.8 it is clear also because upon his death the sacrifices of the Law were to cease those Laws are now abolished now there is no use of those sacrifices the offerings of Christ were the accomplishment of what was typified of old Heb 13.12 13. 2. The Passover or Paschal Lamb did also hold forth this truth and teach the efficacy of the death of Christ for our salvation by this ordinance of the Passover the Paschal Lamb was to be slain and the blood thereof to be sprinkled upon the lintel and posts of the door and there withal many other ceremonies were to be attended the immediate design of this in the first celebration of it was to be a means to procure the destroying angels passing over the houses of the Israelites in the after celebration of it it was to be a commemoration of this mercy and in conjunction with the feast of the Passover it was also a commemoration of the delivering of Israel out of Egypt but the rincipal and ultimate design of it was to teach them their deliverance from eternal destruction and their spiritual redemption by Jesus Christ the efficacy of the blood of Christ for our salvation is herein held forth this appears 1. Because the deliverance out of Egypt was a type of our spiritual and eternal deliverance and therefore it is made the preface to the ten Commandments Exod 20.2 we are not concerned in that argument any further than as it shadows forth spiritual redemption they were delivered out of Egypt that they might be brought into Canaan which was a type of Heaven 2. Jesus Christ is called our passover 1 Cor. 5.7 Christ our Passover is sacrificed for us he is called a Passover because in him was fulfilled what was shadowed by the Passover 3. Christs blood is called the blood of sprinkling Heb. 12 24. 1 Pet. 1.2 this was not a peculiar reference to the passover for the blood of the sacrifices also was sprinkled but it has a joint reference to the blood of the sacrifices and the passover 4. The Evangelist John when he relates how the souldiers did not break the legs of Christ as they did of those that were crucified with him takes notice of it as the accomplishment of a prophecy Joh. 19.36 for these things were done that the Scriptures should be fulfilled a bone of him shall not be broken but we find no prophecy that way in the Scripture onely this that they were enjoined not to break a bone of the Paschal Lamb Exod. 12.46 Numb 19.12 whereby God taught them that passage that at Christs sufferings not a bone of him should be broken 3. The purifyings and washings under the Law held forth this truth by those washings and sprinkling their ceremonial uncleanesses were purged away Lev. 14.9 Numb 31.24 by this was held forth the purification of the soul by the blood of Jesus Christ Heb. 9.13.14 for if the blood of bulls and goats and the ashes of an Heifer sprinkling the unclean sanctifyeth to the purifying of the flesh how much more shall the blood of Christ purge our consciences
the Law pronounceth the sinner an heir of death Rom 6.23 and it is a most vain imagination for man to think the Law will take up with obedience instead of the sufferings of death disobedience brings the curse but obedience cannot remove it obedience would have prevented the curse but obedience cannot remove it the Law makes no mention of obedience for satisfaction obedience is a thing of another kind then the satisfaction which the Law demands the active obedience of Christ could not satisfie for our sins and how can men think that that obedience which was due to the Law if we had never sinned can satisfie for our sins that the paying of that natural debt which we were born under will also satisfie this new debt which we have contracted by sin especially when our obedience is so defective that in that we are again deserving damnation 2. The law requires perfect obedience in order unto life gal 3.12 the man that doth these things shall live in them it is perfect obedience for it is such obedience as is not mingled with sin if there be any mixture of sin then the person is exposed to the curse but it is impossible that a person should at the same time be an heir of the curse and the blessing of hell and heaven but there is no man in this life does attain unto perfect obedience those that put their trust in their own righteousness do not perform right obedience their obedience is only the shell and carcase of obedience their best works are not only sinful but properly sins for they are acted by a spirit of lust in all that they do self-love rules every unregenerate man Rom. 8.8 they that are in the flesh cannot please God and the obedience of the people of God is greatly tainted with sin the Saints do many things that are sins and their best duties also are sinfully defective sin cleaves to them besides the positive workings of sin they cannot perform any inward act of grace with their whole soul as long as the soul is imperfectly sanctified 1 King. 8.46 there is no man that sinneth not Question But is not God above the Law may not he dispense with his own Law and save sinners notwithstanding Answer The Law does derive all its authority from God but he is not so above the Law as to disanul it and act contrary to it God may not contradict the law to say that God is above the Law so as to dispence with it is to say that God is above himself the Law is Gods Law and he will own it to set God against the Law is to set God against himself the Law is nothing else but an everlasting rule of Justice that God has made between himself and man and the Lord will never suffer any violence to be done to his Law every jot and tittle of the Law must be fulfilled Mat. 5 18. there is no such Gospel as overthrows the Law Rom. 3.31 do we make void the Law by Faith God forbid yea we establish the Law if the Law might have been dispensed withal there had been no necessity of Christs death it was upon that account that Christ died to answer the demands of the Law and why should God be prodigal of the blood of his Son if man might have been saved by Gods soveraign dispensing with the Law would God have put Christ to such sufferings Christ must suffer that so the Law may be satisfied and Indeed the consciences of men will never have peace till they see the Law answered conscience ecchoes to the Law and if enlightned will condemn where the law condemns as long as the Law curses conscience will curse too there is no quieting of conscience as long as he sees the Law against him the reason is because the Law is the voice of God 1 Cor. 15.56 The sting of Death is Sin and the strength of Sin is the Law the Law makes sin to have such power to sting and torment the conscience 4 This way of salvation by mens own righteousness is contrary to Gods providence in providing a perfect righteousness for us in Jesus Christ God has prepared a righteousness to our hand by Christ Jesus Dan. 9.24 he brings in everlasting Righteousness this Righteousness is altogether compleat and there is no defect either in the doing or sufferings of Christ and it was for us Heb. 10.14 by one offering he hath perfected for ever them that are sanctified and it was by wonderful providences this righteousness was provided for us this is the most observable and glorious work that ever God did in the World this lay much upon the heart of God from everlasting 1 Pet. 1.20 he was fore ordained before the foundation of the World and is the most remarkable among all the births of time besides other providences for the accomplishment of this there were those two exceeding eminent ones the incaruation of the Son of God whereby God became man a misterious work and of infinite condescention wherein the greatest glory is bestowed upon the humane nature of Christ that any creature is capable of the other is Gods inflicting his wrath on Christ Jesus and executing the curse of the Law upon his dearest Son a thing that would never have entred into the heart of man to conceive of had it not been revealed unto us and when we see Gods making such preparation for the salvation of sinners and in so costly a way providing a righteousness for them may we not conclude that they stood in necessity of this righteousness that they were uncapable of providing one for themselves surely we had ground to conclude that they were in a perishing condition and would be lost for ever if God did not take care for them who would imagine that these sinners could provide a righteousness for themselves and earn their own salvation but these are the workings of the hearts of self-righteous men and herein you cast an imputation upon the wisdom of God in troubling himself to provide a righteousness for you when with some assistance and strengthening from him you could provide one for your selves men herein are reproaching of God as if he had put himself to needless expence they are blemishing this great work of God as if it were in vain God has set open a fountain to wash in for sin and for uncleanness but they hope to wash themselves clean enough by their own tears God has set up a Ladder whose foot stands upon the Earth and whose top reacheth unto to Heaven but they hope to build a Tower whose top shall reach to heaven and climb up that way God has provided himself a Sacrifice but these think they can make attonement themselves what do you but asperse and blemish the infinite wisdom of God as if he took a great deal of care and were at a great deal of cost about that that signified nothing and troubled himself with vast expence to make a way
without cause the sealings of Gods spirit are wonderful mercies and special and more immediate discoveries of the love of God are glorious enjoyments but it is not Gods manner with his people to give them frequently when God bestows them he expects that men should go in the strength of them many dayes Paul was but once caught up to Paradise in his life time 2 Cor. 12.3 God has many other wayes to support the hearts of his people 4. Gods manner is to be training up his people to live a life of Faith to be depending upon him according to his word he is striving to bring his saints to live upon his promise he does in his providences put them upon that he takes away other props that they may lean upon the promise more they shall have time enough hereafter to see things in heaven Faith will be swallowed up in vision but here he would have them live by Faith upon his Word the people of God are apt to have too much dependance upon signs and to lay more weight upon them than upon the Word of God trusting more to signs and sometimes to fallible ones than they do unto the infallible testimony of God and upon that account God many times takes signes away Christians have enough left them to live upon when signs are gene God many times considers the weakness of his Saints as he did the weakness of Thomas John 20.27 but yet he is by degrees bringing them more off from a dependance upon signs to live upon his bare word they are apt to make too much of their signes and too little of his Word therefore he takes them away that they may have only his Word to trust to 2 Cor. 5.7 for we walk by Faith and not by sight Discouragement 5. They fear they were ever thorowly converted they cannot make it out to their own satisfaction that they have an interest in Christ they take notice of many things that make it doubtful unto them and if it should be so that they should not be converted then they cannot believe aright until first they have a work of preparation they must come to be convinced that they are in a natural condition that they never did any spiritual duty that they are under the regning power of sin before they can come to Christ in a right manner this Faith will be but a counterseit Faith if they be hypocrites now they shall be so until they have a work of legal humiliation wrought in them therefore they dare not cast themselves on Christ they think their next work is to resolve the case whither they be cnoverted or no. For the removal of this Discouragement Consider 1. That the call of the Gospel is sufficient encouragement to them that know not whether they be converted or unconverted if a man knows that he is unconverted yet there is encouragement enough in it if he be at a loss whether he be converted or not yet there is sufficient encouragement in it for the call is to every one that will Rev. 22.17 so that they that are at at a loss about their present condition have free liberty to come as well as others God requires no more of any man but acceptance of the call so that there is no bar in any mans way you are capable of accepting the call and if you do accept it God is engaged by promise to save you 2. Though you do not know whether you are converted or not yet if God discover this way of salvation by Christ unto you you cannot stay away from him when God lets in a spiritual light into the heart of a man clearing up this way of life to him he will not stand harping upon this objection or any other but will venture him self upon Jesus Christ when God satisfies the heart in this way he will not stay for satisfaction in this question whether he be converted or no he will see encouragement enough in Christ whatever he is or has been John 6.45 every one that hath heard and learned of the Father cometh unto me 3. If when you are at a loss about your conversion you can venture upon Jesus Christ meerly upon Gospel encouragements that is a sign that you were converted the actings of Faith on Christ from the apprehension of his excellency having no dependance on that that you are or have hopes that you are in a good estate already is a sign of a good estate Phil. 3.3 we rejoice in Christ Jesus and have no confidence in the flesh Discouragement 6. That they have a slighty and unbroken heart they have not a due sence of sin they have been provoking of God by sinful carriages and have not a due sence of their iniquities upon their hearts and they think it would be a daring and presumptuous thing to go presently and rejoice in Christ they have more need to get a broken heart first to get their heart affected with sin to be stirring up a spirit of self-loathing and hatred of sin God expects a contrite and a broken spirit we had need have our hearts loaded and burdened with sin before we come unto Christ for pardon For the Removal of this Discouragement Consider 1. That it is no presumption to come unto Christ and rejoice in him how sinful soever you be though yon feel your heart very hard though you have just now done somewhat provoking unto God and have not yet bewailed it before God nor been labouring with your own heart to work the sence of the evil of it upon your own heart it is a presumptuous thing to sin men are too bold and daring when they take upon them to cross the commands of God and it is a presumptuous thing to make light of sin because Christ has died and salvation is procured by him sin is never the less heinous because Christ has died Gods mercy in pardoning of sin should make us more sensible of the evil of it but it can be no presumption to come to Christ though the heart be hard and senseless because there is enough in Christ for such as are hard hearted there is that preciousness in the blood of Christ that it has procured remission of sin for such 1 Pet 1.19 and pardon is freely offered to you Act. 10.33 whoever believeth on him shall receive remission of sins and it is no presumption for you to accept of what God freely offers unto you and indeed if your eyes be opened to see the glorious excellency of Christ and the grace of God you will not make an excuse of an hard heart 2. Entertaining the calls of the Gospel is the way to have a spirit of repentance it is meet that you should repent and have your heart broken for your sins but the way to come at it is to entertain the Gospel offer there are other means in their place to be used but a principal means in order to repentance is to receive Christ believing in Christ