detestation He that mourns for one sin and can in the mean while hug another in his bosome and dally with it doth not mourn aright for any 6. Hath your sorrow lookt back to the sins of Youth Where God doth indeed give a spirit of mourning he will make a thorough work of it he will lead the Soul into a soaking consideration of all that hath been grievous to his holy spirit he will bring to mind old sins those that had been forgotten before and embitter them to us and the reason is because those sins also must be repented of for which there must be a suitable sorrow Time will not wear off the Guilt of any sin but Christ must cleanse it with his blood and in order thereto we must carry it to him for cleansing and we cannot do so aright but by bemoaning our selves before him for it David therefore in his address to God runs up hither Psal 25 7. Remember not the sins of my youth nor my transgressions 7. Have you in you an habitual frame of spiriâ—â—al mourning Godly sorrow is not a land-flood that is raised by some storm and is dried up again soon after that is over but it is a living spring it is an habitual Grace in the Soul and for that reason it is called a Spirit of Grace Chap. 12. 10. And this appears in a constant promptitude to mourn for sin upon every occasion Every sight of sin stirs up this Godly sorrow When ever you feel any stirrings of Concupiscence within it makes you to cry out Oh wretched man who shall deliver me Rom. 7. 24. If at any time you are over taken with any sin it makes you to groan and bewail your selves and say as he Psal 38. 18. I will declare mine iniquity I will be sorry for my sin Nay if you see others to sin though they commit it without remorse yet you cannot but mourn for it as he Psal 119. 136. Rivers of waters run down mine eyes because they keep not thy law And Verse 158. I beheld the transgressours and was grieved because they kept not thy word 8. Have you been duly affected in particular with the Affronts which you have offered to Jesus Christ This is specifyed Chap. 12. 10. They shall look upon me whom they have pierced they shall mourn for him as one mourneth for his only son and be in bitterness for him as one that is iâ— bitterness for his first born There is nothing more bitter to one that is truly Converted than the ill entertainment that he hath given to a Saviour who came to him and offered himself to be one to him It may be you have led a sober life and cannot charge your selves with the immoralities which others have fallen into but you have lived under the Calls of the Gospel and have been many a time invited and sollicited to come to Christ to take him for a Saviour but you have made light of it neglected him been content without him you have often been inwardly striven with by the motions of the Spirit but you have quenched them and grieved him thereby You have lived in your unbelief and been contented so to do you have had a low esteem of him and of his Salvation you have relied on your own Righteousness and not submitted to his you sought him not would not come to him for life and thus you went on from year to year till he came to awaken and bring you home to himself Now all these things come to mind and they carry an emphatical consideration in them to make you vile in your own eyes and bewail your impenicence If ever you looked to Chrisâ— with an eye of faith it hath been with a mournful eye 2. Have you experienced a spirit of Supplicatiâ— We observed that it is inseparable from â— former and would you be rightly inâ—med about this prove your selves by these â—ings 1. Have you found kindled in you a restless â—esire to be delivered from Sin True prayers â—e the offering up of our real and cordial deâ—es unto God and hence by discovering the â—uth of our desires we may come to know â—hat our Prayers are Now there is none â—at prays aright against sin but he that longs â—satiably to be rid of it There are many 〈◊〉 pray to have those miseries removed which â—ey undergo for sin but this is but Howling â—d not Praying that is a right expressing of â—ur request on this account Hos 14. 2. Take â—ay all iniquity But the heart must go with â—â— which it will never do till we are weary â—â— sin and the presence of it is an heavy burâ—en to us 2. Have you found that this deliverance is no â—here else to be had The right prayer which â—od hears and accepts is the prayer of the â—edy the poor and the destitute Psal 102. 17. Christs Office is to Succour him that hath no â—elper Psal 72. 12. As such therefore he exâ—cts that we come saying as Hos 14. 3. Ashur all not save us c. For in thee the fatherless â—leth mercy And that we may thus pray it requisite that we have a deep sence imprinted on us that this is our condition God makes the Soul to despair of any succour from any other hand he is not only in a pit where therâ— is no water but his eyes fail him Isa 41. 17. He finds himself to be engulphed in the waves oâ— destruction and cryes out as they when jusâ— ready to be swallowed up Math 8. 25. Lord save us we perish 3. Have you been encouraged to go to God Iâ— Prayer for this with hope A spirit of Supplication is a gracious frame that is put into the heart by the spirit of God and there are the Graces that are used in the exerting of it the principal of these is Faith and the first stirring of it is usually in Hope which hope is alwayâ— at work and moveth in the genuine prayers oâ— the people of God This hope hath not always alike strength in it but yet it hath thaâ— degree of it whereby we are enabled to looâ— with some expectation of receiving the good we ask for at the hands of God In youâ— distress by reason of sin you resolved to go to God for help against it and what was it thaâ— drew out this resolution was it not an apprehension that Christ was such a â—ountain foâ— sin and at least a resolve that the thing iâ— not impossible thus therefore he argued Jâ—â— 3 9. Who can tell if God will turn and repent turn away from his fierce anger that we perish not 4. Have you freely confessed your sins in the Aggravations of them Right conâ—ession alwayâ— â—â—ows from a spirit of Prayer God expects it Jer. 3. 13. Only acknowledge thine iniquity that thou hast transgressed against the Lord thy God c. David therefore tells us in what way he went for and how he obtained a pardon and the healing of his sins
they are made to all promiscuously to whom thâ— means of Grace are sent and the great truthâ— which concern Christ and Salvation by him are urged upon them but where the Spiriâ— of God doth inwardly reveal Christ in thâ— Souls of any and makes them sharers in hiâ— Salvation he always brings them to such â— frame such therefore are the only blesseâ— ones Mat 5. 4 Blessed are they that mourn fâ—â— they shall be comforted 2. That we must distinguish between Passiâ— â—nd Active Conversion This distinction is generally received among the Orthodox and â—y all them who acknowledge that there are the Habits of Saving Grace infused into us in order to our being able to exert Grace in our lives and the Apostle plainly shews the difference Gal. 5. 25. If we live in the Spirit let us walk in the Spirit Passive Conversion then is that Change which is made in us in Regenera 〈◊〉 by the infusion of all saving Graces into 〈◊〉 of which it is said 2 Cor. 5. 17. If any â—â—n be in Christ Jesus he is a new Creaturâ— Active Conversion consists in the exerting and â—â—ercising of these Graces The former is â—â—one by the Spirit alone in the latter he â—â— operates with us And we may take from â—â—nce this brief accouâ—t of the present affair 1. That Gods Elect do many times long despise the offers of Christ that are made to them â—â— the Gospel God will have his own to know that their Conversion as well as their Salvation is of Grace and that they have a nature in them as full of obstinacy and enmity as others he therefore leaves them for a season to resist his Spirit and to shew the desperate malignity that is in them and they neglect the things of their peace â—witâ—stand the offers of a Saviour and quench the motions of the Spirit in them that accompany the Calls of the Gospel This Ephraim confesseth of himself Jer. 31. 18. Thou hast chastized me and I was chastized as a bullock unaccustomed to the yoke Yea sometimes violently to oppose and persecute his Church Such an one was Paul when a Pharisee Phil. 3. 6. Touching zeal persecuting the Church 2. That there are some common legal works wrought in the Elect antecedent to their Regeneration or Passive Conversion The Spirit of God is wont to begin with men by Convictions and Terrors by setting the Law home on their Consciences which make them afraid and those are wrought not only in Gods Children but in others also and the Elect themselves do too frequently stifle these motions out grow these awakenings and retâ—â—â— again to their former security the time of their new birth is not yet come and God hereby lets them see what enemies they are to their own Salvation and that if he had not come with Almighty Efficacy to them they had refused him to their destruction as well as others How many such common works have some out grown and become worse after them and yet they have had their months in which God hath taken them because he had an Immutable love for them See for this Isa 57. 17 18. I hid me and was wroth and he went on frowardly in the way of his heart I have seen his ways and will heal him 3. That all saving qualifications are wrought in them at once in Passive Conversion When the Spirit of God comes to produce this great Change in the Sinner he infuseth into him all his Sanctifying Graces there is a new man created in him Eph. 4. 24. There is a perfection of parts though not of degrees Sanctification is throughout 1 Thes 5. 23. There is therefore no order in the production of these saving qualities in the Soul but they come in all at once In Conversion whole Christ is put â—â— it is therefore called a new birth Joh. 3. 3. And it is the babe of Grace which is born and it hath all its members entire 4. That God draws the man to exert these Graces in Active Conversion after the manner of a Rational Agent In the exerting of Grace the man is not only active but voluntary too he acts as a cause by Counsel As therefore there is the Co operation of God in this as well as his operation in the former according to Phil. 2. 13. It is God which worketh in you to will and to do of his own good pleasure So he works upon the Rational Faculties or Powers that are put into man and having sanctified them he draws them forth to put the new nature into act upon sight deliberation and with perswasion He is not drawn to it by meer instinct but he knows what he doth and why he doth it he hath a foundation on which he acts every Grace he knows whom he believes in and why he so doth 2 Tim. 1. 12. I know whom I have believed and am perswaded that he is able to keep that which I have committed to him against that day and so of the rest God is therefore said to draw â—s with the cords of a man Hos 11. 4. 5. In this Conversion the Soul betakes it self to Christ by faith as to a Fountain opened for Sin and for Uncleanness The great Grace celebrated in the Gospel is Faith by which we close with Christ for life wherein we comply with the main Article of the New-Covenant and therefore Salvation is ascertained to it Joh. 3. 16. Whosoever believes in him shall not perish but have everlasting life This Grace is not before the others in being though it leads in the exercise and doth indeed influence all the other being that which fetcheth in help from Christ for the acting of them Now Christ is the immediate Object on whom Faith fiâ—eth it believes in him for all the good that it wants and seeth to be stored in him and that which draws it so to rely on him is the discovery it hath made of his sufficiency and readiness to answer its great necessity which is to be delivered from the guilt and defilement of sin and thaâ— because it apprehends all this to be fountained in him that it may be communicated by him to all those that stand in need of it and this it doth upon the invitation given in the Gospel to all that are oppressed with the burden of sin to come to him for succour against it 6. This Faith is always accompanied with true Repentance In active Conversion these two Graces are in conjunction I shall not here meddle with the disputes which of these two Graces is the first if we speak of their production they are together and so there is no priority of any Grace they being created in the same instant if we speak of thâ—ir production they are together and so there is no priority of any Grace they being created in the same instant if we speak of the order of nature in their activity Faith must have the precedency because it influenceth all the other for though
Cant. 4. 15. A Well of living waters Rev. 7. 17. And shall lead them to living fountains of water Not that they properly have a principle of life or a living Soul in them for they are not in the order of Animates but Metaphorically in that they have something resembling life because they run and overflow and purgâ— themselves and have a continual motion Aâ— also from the efficacy of them because they are salubrious and very serviceable for the preservation of the life of the Creature Thus is Christ in respect of his Graces compared to a fountain Jer. 2. 13. Ye have forsaken me the fountain of living waters and the Graces which he communicates from himself to such as come unto him have that Epithet given to them because they do revive or give and continue life to them who partake in them see for this Joh. 4. 10. He would have given thee living water and 7. 38. He that believeth in me out of his belly shall flow rivers of living water and on this account the Psalmist ascâ—ibes that to him Psal 36 9. With thee is the fountain of life 2. They are called clear and pure waters And this follows from the former for being living they purge themselves and alwaâ—s keep clean A Ciâ—tern or pond or Well are apâ— to gather filth by standing and to grow corrupt and to be often disturbed but a Fountain is clean and pure Accordingly we have the Spirit of God in aâ—â—usion to this describing the fountain oâ— Grace which God hath provided for his Church Rev. 22 1 He shewed me a pure river of 〈◊〉 of liâ—e clear as crystal Such iâ— Christ and 〈◊〉 aâ—e all his benefits 〈◊〉 are holy and there is no defilement in them 3. A fountain is so called from the Diffusiveness of its waters The waters in a Well or a Pond are shut up and they move not but are confined to one place they are standing but a fountain is ever running over its banks and spreading it self far and near imparting of it self in its streams Hence we so often read of running waters in the Scriptures Such also is Christ in respect of his Grace We have an Allegorical description given of this in Ezek. 47. begin in those waters of the Sanctuary which ran from the south side of the Altar and encreased as they went along which point â—o that we are now considering of A founâ—ain may be conveyed in streams to many plaâ—es for the supply of such as want it and Christ conveys his Grace here and there and â—here is never a street in the City of God but â— abundantly refreshed with it 4. A fountain is so called from the Perennity of â— The waters in a Cistern or pool waste â—ith using and may be emptied in time if â—onstantly repaired to yea and the waters in â—hem will dry up by degrees but a fountain â—ever full and hath a fresh supply coming in â— fast as any is drawn out of it or conveyed â—â—om it if ten thousand should come to it â—â—ey may fill all their vessels and yet there is â—o want nor any missing but ten thousand â—ore may come after them and have equal â—pply Such is Christ in respect to his Grace hence all that are a thirst are invited to him Isa 55. 1. Ho every one that thirsteth come to the waters and we are bidden to enlarge our vessels and yet we shall be replenished Psal 81. 9. Open thy mouth wide and I will fill it and God hath assured us Isa 45. 19 I said not to the Seed of Jacob Seek ye me in vain 2. What is that saving good that is fountained in him A. We observed that a fountain is properly a receptacle of waters and therefore is Meâ—onymically put for the waters themselves that are in it and we may here keep to the allusion Water is one of those things that are necessary for the life of man and afford a manifold benefit unto it it quencheth the thirst it revives the spirits it comforts the man it cools and refresheth the body it is of use also for cleansing or purisying both the body and such things as are for its use and comfort and indeed such is the usefulness of this Element that the want of it makes the man miserable and if he be not supplied with it he will unavoidably perish It is therefore reckoned for a singular advantage and happiness to dwell near a fountain of water as Isa 33. 16. Hiâ— waters shall be sure and Chap. 32. 20. Blessed are ye that sow beside all waters Now that which is here alluded to in this comparison is whatsoever benefit derives from Christ to the Souls of men for the helping them to obtain Eternal Life These waters comprehend under them Grace and Glory and every good thing Psal 84. 11. peculiarly the Graces of his Spirit are here pointed to and therefore we have such an expression in Joh. 1. 16. Of his fulness we have all received and grace for grace The benefit of which is excellent and manifold without it we must needs perish from and by it derives to us all that is necessary or desirable There is pardon of Sin peace with God Sonship Sanctification and Consolation the most comprehensive of which will be particularly considered of under a following Doctrine But it is certain that all these are laid up in Christ and flow from him to his People as waters do out of a fountain and are no where else to be had 3. How he came to be such a fountain A. This flows from his Mediator-ship and may be traced in these four particulars 1. Mans Apostasy had cut him off from God as the fountain of life to him All mans happiness is fountained in God and must derive from him by way of participation He was at first in his state of Integrity planted by this fountain had free access to it and could refresh himself at all times with it the streams of it ran down freely on him but when he sinned against God â—hat made a woful separation so God tells them Isa 59. 2. Your sins have separated between you and your God and since then that is a proper 〈◊〉 of 〈◊〉 men in their natural state Psal 73 27. They that are far from thee God is no longer his portion of a friend he is become his enemy all those Glorious Attributes which when for him would have filled him with satisfaction are now armed against him and become a terror to him being ready to destroy him and if this be not retrieved he cannot escape perdition 2. Gods free Grace constituted Christ in the Office of a Mediator that he might procure life and happiness again for man Sin had brought man under the Guilt of Death binding him over to suffer-eternal vengeance Gods Justice was now engaged to execute an holy revenge upon him for the affront which he had offered to his Law This Justice must be satisfied man can no more approach
the world 2. That the great usefulness of this Fountain is to take away the Sin and Uncleanness which man had contracted It is certain that Christ is a fountain of all Saving good to sinful man as hath been already observed but the Spirit of God doth point us here to some peculiar benefit that it was designed for and for that reason do require our particular consideration of Here then we may enquire 1. What we are here to understand by Sin and Uncleanness 2. In what respect Sin and Uncleanness may be said to be taken away 3. What is the usefulness of this Fountain for such an end Of these in order 1. What are we here to understand by Sin and Uncleanness A. There are some who take these two words to be Synonymical and to intend one and the same thing only allowing an Emphasis in the ingemination of things they suppose them to include all sorts and degrees of Sin Some by Sin understand those errors or ordinary transgressions which men live in the Commission of by Uncleanness the more enormâ—â—s and Conscience wasting sins which they defile themselves withall sâ—me again by Sin understand Actual Sin and by Uncleanness â—riginal Sin which is the root of defilement â—â— man and makes all the actions which he doth polluted But there is yet another sense which is more generally entertained and seems morâ— appositely to belong to the meaning of the Text and recommends to us the excellent vertue of this fountain and its extensive usefullness viz that by Sin we are to understand the Guilt and by Uncleanness the Defilement that â— contracted by Sin There are two wofull pâ—â—perties of sin recorded in the word of Goâ— in which the misery of sinful mâ—n is comprehended 1. There is a Guilt that is contracted by it which is properly a respect that it beaâ—s to the Covenant of works or the Sanction which was added to the Law which God at first gave unto man Expressed in Gen. â— 17 In the â—â— thou â—atest thereof thou shalt surâ—ly dy Expounded in Ezek. 18. 4. The soul that Sinneth it shalâ— Dy. This word is therefore used for the punishment of sin or rather for the Guilt by whicâ— the man lâ—eth obnoxious unto punishmenâ— Gen. 4. 7. If thou dost not well Sin lyeth at tâ—â— door Levit. 20. 20. They shall bear their siâ— And in the Levitical Law it is often used fâ—â— the Sacrifice that was offered for sin for thâ— expiation of the Guilt of it Lev. 4 20. 2â— And frequently else where 2. There is also a defilement which the Sin leavâ—s behind it upon the man and that in respect both of Original and Actual Sin Original sin is the very pollution of our nature which makes us unclean things and hence it is Allegorically and Emphatically set forth by the condition of a New-born Infant in Ezek. 16. begin And every actual sin leaves a spot a stain a filthiness behind it upon the man that commits it Ezek. 20. 43. Ye shall remember your wars and all your doings wherein ye have been defiled And this ariseth from the moral respect which sin bears to the Law of God which is an holy Law and men are said to be holy when they observe it and for this reason sin is said to be an aboâ—iâ—able thing Jer. 44 4. 2. In what respect this Sin and Uncleanness â—â—y be said to be taken away A. This will be evident from the former for in what respect Sin and Uncleanness cleaveth to the man in the same it must be removed There is therefore a double taking away of â—â—â— answerable to the twofold miscâ—iâ—f which it doth the man bâ— its adhesion to him tâ—â— former is by Justification the latter by Sanctification And theâ—e are two great and comprehensive benefiâ—s which the Gospel tells us do derive from Christ to us These were in the old Mosaick Law represented the one by the Sacrifices of Aâ—â—ement in which the blood oâ— the offering was made uâ—e oâ— hence that Heb. 9. 22. Without the shedding of blood there is no remession The other by the many washingâ— and puâ—ifications that men were appointed to make use of And some think these two were Emblematized in the blood and water which issued from the body of Christ when he was pierced Here then 1. Sin is taken away by Justification when the Atonement being accepted for the Sinner he is pardoned and his Guilt removed As long as the Law makes its demands of the sinner personally so long his sin lyeth upon him he is Guilty but when this pardon is bestowed he ceaseth legally to be a Sinner i. e. He is not a Guilty one because he is discharged from the Sentence that was out against him his sin is in that regard as if it had never been we read in Jer. 50. 20. In those days and in that time saith the Lord the iniquity of Israel shall be sought for and thâ—re shall be none and the sins of Judah and they shall not be found for I will pardon c. And this is done by Gods accepting of aâ— Atonement when he saith as Job 33. 24 Deliver him from going down to the pit I have found a ransome 2. Sin is taken away by Sanctification when God by his Spirit applies â—is Grace to the Soul by which he mortifyeth sin and cleanseth it of the defilement which â—â—eâ—vâ—th to it This is called the purgiâ—g away oâ— iniquity Isa 27. 9. By this shall the iniquity of Jacob be purged And thâ— purifying of our hearts Acts 15. 9. And we are allâ—sively told how it is done Ezek. 36. 25. I will sprinkle clean water upon you and ye shall be cleansed from all your filthiness And this is nextly applied to Original sin by the mortification whereof we are Sanctified and as sin decreaseth so Grace encreaseth which is our purity 3. What is the Usefulness of this Fountain for such an end A. There are two things to be considered in the Lord Jesus Christ as a Fountain or a Treasury in whom they are laid up which do suitably and sufficiently Answer these two occasions of Sinful men viz. his Merit and his Grace I shall give some general glances at each of these 1. There is an Infinite Merit fountained in Christ for the taking away the Guilt of Sin the Justifiâ—ation of the Sinner We observed that this Guilt is an obligation lying upon the Sinner by reason of the threatning to suffer the penalty menaced by the Law The Removal of this Guilt with respect to the Sinner himself can be only by a free pardon for he haâ—h nothing of his own to make compensation to the Law withal But the removal of it with reference to the Covenant of works and the Established Rule of Relative Justice in it mâ—st be by Justification God as a Judge must either Justify or Condemn him upon his Trial and yet in Justifying him he must also pardon him These two are inconsistent in
there is a Legal Repentance before Conversion yet that which is Evangelical follows upon it and is no further pleasing to God than as it is exercised by faith but in respect to order of time the man repents and believes at once and so they are together It is a penitent Faith and a believing Repentance that is exerted they are therefore conjoyned Acts 20. 21. Testifying both to the Jews and also to the Greeks Repentance towards God and Faith towards our Lord Jesus Christ 7. For the right exerting of these Graces there is the exercise of a Spirit of Mourning and of Supplication There is a principle of this or there is such a Spirit habitually put into the man when he is new made but the improvement of it is in the practising of Faith and Repentance Here then 1. For the exerting of true Repentance he draws out a Spirit of mourning In Repentance we turn from sin to God in which turning there is not only an abstinence from the outward acts but a cordial renouncing and forsaking of those sins which we rightly repent of and for that end we must be made to see them to be evil and mischievous and that we have foolishly turned from God to them the genuine effect whereof upon the heart is to bemoan our selves by reason of them and hence the Scripture annexeth mourning unto Repentance as an inseparable concomitant of â— hence that in Jer. 31. 18. I have surely heard Ephraim bemoaning of himself c. And for the producing of this mourning God offers the conviction of the evil and bitterness then is in our sins Jer. 2 19. Know and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God c. Now there are two passages to be observed in this mourning 1. He bewails all his Sins Godly Sorrow is for Sin that is the procuring cause of all the sorrows that poor man is exposed unto and is therefore that which peculiarly calls for our mourning and this belongs to that sorrow which the Apostle tells us is so serviceable to true Repentance 2 Cor. 7. 10 Godly sorrow worketh repentance not to be repented of It is by this that we embitter sin to our selves and stir up in us an hatred of it for though sorrow be a mixt Affection yet it mainly partakes of hatred which is a separating affection and makes us to reject the Object of it Now if this sorrow be genuine it is universal it bears a respect to all sin because if it be right it is excited by the apprehension of the great evil there is in sin in the nature as well as in the effects of it which evil being in all sin it must needs extend to all hence that Psalm 119. 104. I hate every false way and where this hatred is there will be Sorrow for our having hurt our selves by it and therein dishonoured God 2. He more peculiarly laments the affronts that be hath offered to Christ who hath been set before him in the tenders of Grace This therefore is peculiarly remarked in Zech. 12. 10. They shall 〈◊〉 upon him whom they have pierced and they shall mourn for him as one mourneth for an only Son and be in bitterness for him as one is in bitterness for his first born Where the Gospel comes and Christ is exhibited together with the need that men have of him by reason of â—in the convictions whereof are laid before men to perswade them of the necessity they stand in of having him to be their Saviour and men have made light of these invitations which have been given them they have not been perswaded of their misery by Sin and brought to accept of Christ to rescue them from it and have accordingly despised him neglected him chosen lying vanities before him and remained in their unbelief This is the great provocation under the Gospel Joh. 3. 19. This is the Condemnation that light is come into the world and men chuse darkness rather than light This Sin therefore they shall peculiarly mourn for and resent with the greatest sorrow 2. For the exercising of Faith this Spirit of mourning is ever accompanied with a Spirit of Supplication The first breathings and breakings forth of faith are in prayer When once Paul was Converted that is the next news we hear of him Acts 9. 11. Behold he prayeth This is the first sign by which the new born Christian discovers that he hath life in him True Prayer supposeth a principle of faith in the man â—or only such a prayer as is spirited with it is acceptable to and prevalent with God Jam. 5. 16. The effectual fervent prayer of a righteous man availeth much compare Chap. 1. 5 6. Let him ask of God but let him ask â—â— faith God hath therefore made it a medium for our participation in the blessings engaged in the New Covenant Ezek. 36. 37. I will yet be enquired of for this by the House of Israel to do it for them In which prayer 1. He confesseth and bewaileth his sins before God Confession of sin is if not an essential part yet an inseparable adjunct of prayer by which sinful man addresseth God for mercy hence the promise so runs Prov. 28. 13. He that confesseth and forsaketh shall find mercy And for this reason when God invites back sliders to return and promiseth them acceptance he enters that caution Jer. 3. 13. Only acknowledge thine iniquity Nor indeed can we rightly come to Christ for a pardon and cleansing unless we lay open our malady before him so that there is a tacit confession of Sin in the very petitions that are put up on this account but God expects that in our solemn addressing of him we be explicit in it Levit. 26. 40. If they confess their iniquity and the iniquity of their fathers with their tresâ—oss c. 2. He requests his Converting Grace There must be a root of Conversion in the man before he can sincerely desire or petition to be Converted and indeed gracious mourning confession and supplication do follow after that inward and transforming work of the Spirit in the man Jer. 31. 19. After that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed c However in the actual turning of the Soul to God the man finds that it is not in his own power to turn himself but that he must have it given him of God and accordingly he asks it of him thus did Ephraim verse 18. Turn thou me and I shall be turned and God directs Israel to use such words Hos 14. 2. Take away all iniquity and receive us graciously and these cries are drawn forth by the efficacâ— oâ— preventing Grace 3 He professeth his acceptance of and reliancâ— upon Christ for Salvation He acknowledge thâ— that Christ is an All sufficient Saviour that there is a fulness of vertue in this founâ—ain to take away all Sin and Uncleanness from
Psal 32. 5. I said I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sin And this confession hath been full and free and without any covers for he there saith Mine iniquity have I not hid It is a false heart that petitions help against sin and in praying for it pleads excuses and extenuations This proceeds from â— spirit of bondage and not from a spirit of Adopâ—ion 5. Have you humbled your selves to Gods foot in your Prayers to him A spirit of Prayer is a Soul humbling a Soul-abasing spirit hence that Psal 9. 12. He forgetteth not the cry of the humble and 10. 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear He that prays as he ought to God for pardon and acceptance in Christ is deeply sensible of his great vileness by reason of sin and of his utter unworthiness of mercy and hence he goes with â— rope on his head and sackcloth on his loyns i. e. He reâ—â—gns himself to God with all the Testimonials of his acknowledging that he hath no dependence on any thing but free Grace that he hath nothing of his own nor can he oblige God he therefore carries that with him in Dan. 9. 8. 9. To us belongs confusion of face to the Lord our God belong mercies and forgivenesses And his address is in that form Psal 25. 11. For thy name sake O Lord pardon mine iniquity for it is great 6. Have you Prayed for the Purging as well as earnestly as for Pardon Doubtless he that knows what it is to be Guilty before God will be very importunate in asking forgiveness and well he may for who can stand before Gods angâ— But a kindly resentment of Guilt so as to justify God who condemns will be accompanied with an apprehension of the vileness of sin and that will make us weary of the presence of it and to loath our selves for it which will draw out our cryes to have it taken away both these therefore are included in that Hoâ— 14 2. Take away all iniquity 7. Are your Prayers importunate or in good earnest There are many that pray in good words and it may be with much of noise too and yet not from a Spirit of Supplication they are not importunate and cordial requests which they put up He that is in earnest will take no denial but will press with greatest urgency and resolution One of the Ancients complains of himself that when he prayed against his Lusts he was afraid lest God should answer him this was not from the Spirit of Grace and if you are in good â—arnest you will watch the answer of your prayers to see what return there is of them Psal 85. 10. I will hear what God the Lord will say 1â—0 5. My Soul waiteth for the Lord more than they that watch for the morning 8. Do you persevere in Prayer As it is the duty of all Gods People so to do Eph. 6. 18. Praying always c. watching thereunto with all perseverance So it is one property of the Spirit of Prayer and there is a double perseverance to be eyed in this you are constant and unwearied in your duty you pray without ceasing 1 Thes 5. 17. You resolve as Psal 116 2. I will call upon him as long as I live And you hold on in it against all that would discourage you If you have not a present answer according to desire it doth not beat you off but quickens your ardour and you say as Isa 8. 17. I will wait on the Lord who hideth his face If he repulse you you turn his very repulses into arguments as that poor woman did Mat. 15. 25 26. 9 And doth the sense of sin always drive you to Prayer Do your Consciences at any time reflect and charge Guilt on you Doth this always bring you upon your knees and cause you to pour out your hearts in supplication Do you find the stirrings of inward Concupiscence and the Law in your members warring against the law of your mind What course do you take to get it mortified Is prayer now not neglected These are the motions of a Spirit of Supplication in a Child of God This course we find David is on all occasions taking in the Psalms USE III. For Exhortation in several particulars 1. Let this point awakened Sinners in what way to seek after Christ Certainly when God sets Sin home upon the Conscience of a Sinner it calls aloud to him to repair to the fountain And would you go to it so as to participate in the saving efficacy of it then 1. Do it mournfully Dry addresses to God are insignificant things and will find no acceptance Beg of God then to bestow such a Spirit upon you and labour to express it with all suitable deportment Labour therefore to embitter your Sin to your selves with all the proper considerations that may make it vile and fill you with the deepest sense of your misery by reason of it This is the only way for you to give God his glory both of his Righteousness in condemning you and his rich mercy in pardoning and healing you You will never come humbly unless you come mourning and this is the way to obtain the blessing from him God takes distinct notice of this and he is pleased with it see Jer. 31. 18 with 20. I have surely heard Ephraim bemoaning himself c. Is Ephraim my dear Son c. And we find that Christ was anointed purposely for the relief of such Isa 61. begin 2. Do it with Supplications If ever God giveth you the experience of the vertue of the Fountain in you for the taking away of your Sin and Uncleanness he will make you to pray for it he hath said Ezek. 36. 37. I will be sought to c. Seek his face and favour confess your sins and keep not silence seek to him in Christ's name and present your petition before him this is the right returning to God Joel 2. 12. By thus doing you will acknowledge Christ to be the Fountain of Grace when you do seek it of him and call upon him for it And for your encouragement know it that if you do indeed thus seek him you shall find him If a persecuting Saul prays to him he observes it and accepts it of him Acts 9 11. Behold he prayeth Yea he hath said Psal 50. 15. Call upon me in the day of trouble I will deliver thee and thou shalt glorify me 2. Let this stir up mourners to pray Are there any whose sins are made their burden and they are in bitterness by reason of them instead of nourishing despondent and despairing thoughts in you and making you to hide away from God let it drive you to him to seek his face and favour his pity and pardon let it draw forth that request from you in Psa 41. 4. Heal my Soul for I have sinned against
writâ—en be ye Holy for I am Holy Here is not an â—quality intended but a similitude together with such a measure as the Creature is capable â—f attaining unto for the greatest perfections â—f the most excellent Creatures are imperfeâ—â—ions compared with God Nor are all the Divine Perfections here intended there are â—hose that are by Divines called Incommunicable â—hich we are to admire but not to aspire afâ—er and there are those which are said to be Communicable Namely such whereof there may be an Image oâ—â—dark representation iâ— us and these aâ—â—here aimed at These perfections consist in that Holiness and Righteousness whiâ—â— are required in the Moral Law uâ—â— to which we are enabled by the Sanctificatioâ— of the Spirit the Graces whereof in us arâ— called the Image of God by which we imitate him in his Holiness and Righteousness That the Duty here required is Evangelical therein appears because Christ enjoynâ—th â—â— on his Disciples and such as can call God then Father by vertue of the Adoption which wâ— are told cometh in upon believing Gal. 3. 26 For we are the Children of God through faith iâ— Jesus Christ The only matter of difficulty before us is to know what is the perfection intended by Christ in this precept and which he requiretâ— and expecteth that all those who approvâ— themselves to be his Disciples should be alwayâ— aspiring after And that which makes it thâ— more difficult is because the word is variously used in the Scriptures and differently applieâ— by Expositors to this Text. The word signifyeth that which hath attained its end and because when a thing hath so done it haâ—â— reached its perfection according to its capacity it is Metonymically used for it and so one thaâ— is adult or grown up to his full Stature is said to be a perfect man Eph. 4. 13. And theâ— whose Grace is arrived to its fulness in Glory are called Just men made perfect Heb. 12. 23. Divines distinguish perfection into Legal and Evangelical which is a true distinction if taken in a sound sense but is warâ—â— to be understood They tell us also that there is a perfection of parts which is called Integrality and so an infant is a perfect man because he hath all the parts which belong to that Speciâ—â— and of Degrees when these parts are compleated and come to the just measure which nature aspired unto They speak also of a Relative or Comparative perfection when though a thing be in it self defective yet when it is compared with another of its own kind it doth very much exceed or go beyond it and that which is Absolute which is when it is improved to its utmost capacity they observe that perfection is sometimes used for Sincerity in opposition to Hypocrisy when a man not only professeth Godliness but is the man he pretends to be such an one is sound or perfect whereas the other is unsound and so imperfect Now all these distinctions have their foundation in the word of God nor without distinguishing can we be able to reconcile those Texts which assert the present perfection of the people of God even in this life with those that do deny any here to be perfect which would else be contradictions whereas we are assured that the spirit of God doth not contradict himself in his word Now though it be â—â—sily granted on all hands that Christ â—quires Sincerity or an Upright Heart of â—s yea and Integrity too or a 〈◊〉 〈◊〉 to be expressed to all his Commands and he will accept of such sincerity and integrity at the hands of his people in these duties which they perform in faith seeking for their acceptance in Christ in which respect I suppose Evangelical Obedienâ—â— doth mainly differ from that which is Legaâ— and God is pleased with it when he rejects the other yet how far absolute perfection is comprized in the precept here given by Christ is a matter of doubt and debate among many There are and those not a few who with greatest confidence do assert that God doth not expect or require of his people under the Gospel Covenant that perfection in their Obedience to him which he did under the Covenant of Works but hath abated of the strictness of the Command and if we do our best there is no more required of us Which assertion though I believe that many who use it do mean well and intend nothing else in it than is acknowledged by all the Orthodox yet it is a very unsafe assertion in the letter of it and is one foundation on which the Papists do build their Doctrines of mens merits and works of supererogation yea and many Protestants do also introduce that absurd and dangerous notion of making our Obedience to be of the matter of our Justification because being upon a New Covenant account we do fulfil the Obedience that is in it required of us and so by that Covenant it bespeaks our Justification Loose Professors also are hurt by this opinion they think they are sincere and because of this indulgence are too negligent in their duty and fail in that true Repentance which they ought every day to be in the renewed exercises of It may then be of present use to discuss this Case viz. Quest Whether that Personal Perfection which God requires of his people under the Covenant of Grace be the same for kind and degree with that which was required in the Covenant of Works or any thing short of it A. For the more distinct opening and reâ—olving this important Case let these things â—e observed 1. That the question is not concerning Unconâ—erted Ones who are under the outward Dispensaâ—ion of the Gospel but those that are under Grace â— e. those that are truly Converted to God â—ouching the former of these it is to be well â—bserved that notwithstanding the offer they â—ave made to them and standing which they â—ave under the Covenant and Promises exhiâ—ited by the Gospel to men in which life and Salvation is hypothetically promised unto them and invitations are urged upon them to entertain it on the terms proposed yet before such time as they have actually embraced the offered Grace they are truly under the Law as a Covenant of Works and because they are so it demands of them personal perfection both habitual and actual and that on paiâ— of death for we are told in Gal. 3. 10. Aâ— many as are of the works of the Law are undâ—â— the Curse for it is written Cursed is every 〈◊〉 that continueth not in all things which are written in the Book of the Law to do them Hence as of old God gave the Moral Law a new Sanction on Mount Sinai with thundrings and lightnings and great terrors as we are informed Exod. 19 20 So to make way foâ— the veiled Gospel which was afterwards giveâ— to Moses and by him to Israel in those Ordâ—nances or Ceremonial Institutions which werâ— delivered to him so under the Gospel tâ— those
moral impurity The Command is the Rule of our Holiness and if so then the perfection of our Holiness must consist in our being commensurate to that Rule and whatsoever is contraty to Holiness is impurity and consequently in what degree soever we come short of this measure it is by reason of a moral deficiency in us with respect to this Rule and that can proceed from nothing but sinful imperfection which must needs render us so far impure Now the Holy God who loves Holiness cannot be well pleased with any thing that he seeth in us that is of another tincture He may and doth love our persons in Christ which love of his is unchangeable and nothing in us shall ever be able to separate us from it He also loveth his Graces which are in us they being the fruits of his own Holy Spirit and so far as they are exercised by us so far he smells a sweet savour in the Services that we do But for all this so far as we come short by reason of sin in us and the mixture of it with any thing that we engage in so far is there something in us which is not grateful to him according to Heb. 1. 13. Thou art of purer eyes than to behold evil and canst not look on iniquity Which must needs intend a look of approbation for his Infinite Omniscience cannot but behold it so as to know it And certainly it concerns us not to rest or be satisfied so long as there remains any thing in us which is ingrateful to this Holy God which there will be so long as we abide short of sinless perfection 2. That sincere Christians are commanded to grow in Grace This is a Gospel precept enjoyned us by the Spirit of God 2 Pet. 3. â—8 But grow in Grace Now this command presumes that there is truth and uprightness in us that there is a new principle of Holiness infused into us for we must have Grace in us before we can grow in it Where there is not life there cannot be growth there must be a beginning in order to a progress and as this is a duty of all new Converts in whom the Seeds of all the Graces of the Spirit are sown as 1 Pet. 2. 2. As new born babes desire the sincere milk of the word that ye may grow thereby It is no less expected of all Gods people in this life to whatsoever degree they have already attained and the reason is because they are not yet arrived at perfection so the Apostle argueth Phil. 3. 12. Not as though I had already attained either were already perfect but I follow after if that I may apprehend that which I am apprehended of Christ Jesus So that though sincerity be accepted in Christ yet we are not to rest in it but to labour after more strength more victory over corruption more holiness and when we have reached to any further degree in this than we had before we are not now to sit still but to aspire after more and more and not to cease till it comes to be perfect This use we are directed to make of the promises 2 Cor. 7. 1. Having these promises let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God And if it be enquired how long we are to pursue this business we are told Eph. 4. 13. Till we all come unâ—o a perfect man unto the measure of the Stature of the fulness of Christ Now the reason of the imperfection of Grace is the remains of sin in us and it is by the decrease of that in us that our Grace grows 3. That all the short comings in regard of his people are displeasing to God True they do not shut them out of his favour for as he hath accepted them in Christ as to their persons so he hath cast the robe of his Righteousness over them under which he hath covered all their obliquities and therefore as a Judge he sees no iniquity in them Numb 23. 21. He hath seen no iniquity in Jacob nor perverseness in Israel But yet as they have their failings by reason of that sin which remaineth in them so by these follies of theirs they do sometimes stir up his anger as he is their father and he discovers it in some awful effects of it we read 2 Sam. 11. ult The thing which David did displeased the Lord and we see how severely he treated him Chap. 12. For these follies of theirs it is that they are so often corrected and that sometimes with severity for these it is that so many afflictions are brought upon them in the course of Gods Providence who hath assured us that he doth not afflict willingly Lam. 3. 33. And on this account holy men have so often complained of the bitter sense they have had of his anger Psal 28. 3 4. There is no soundess in my flesh because of thine anger neither is there any rest in my bones because of my sin For mine iniquities are gone over mine head as an heavy burden they are too heavy for me And see Psal 32. 3 4. 88. 7. c. And though God doth not always chide for every defect that he discovers in his Children for then their Spirit would fail since there is nothing they do which hath not this short coming in it whereas he knows our frame and remembers we are but dust Psal 103. 14. Yet even these unavoidable infirmities which attend upon the best duties that ever we do are things which he takes no pleasure in and that he animadverts not upon them is because of his pity Psal 103. 13. Like as a father pitieth his children so the Lord pitieth them that fear him 4. There is a Sacrifice of Atonement appointed even for these defects The Sacrifices of old were Typical and had a spiritual aim which was to be apprehended in them and it is certain that where there was required by the Ceremonial Law a Sacrifice of Expiation it signified that there had been something which was offensive to God for which there must be a satisfaction made to him there must be something to reconcile him if ever the person hoped to have him Atoned to him but for which there had been no need of such a Sacrifice Whatsoever therefore required such a Sacrifice to be offered up for it must needs intimate that it had some ill thing adhering to it that was offensive to God and must be removed Now the very duties that Gods people do wherein they do sincerely serve him and express the greatest endeavour after holiness in them must have the vertue of Christs oblation applyed to them for the expiation of the defects that accompany them this was aimed at in that Levitical Law Levit. 16. 33. He shall make an Atonement for the holy Sanctuary and he shall make an Atonement for the Tabernacle of the Congregation and for the Altar and he shall make an Atonement for the