A29204	----	The right way to safety after ship-wrack in a sermon preached to the honourable House of Commons, in St. Patrick's Church, Dublin : at their solemn receiving of the blessed sacrament / by John, Lord Bishop of Armagh. Bramhall, John, 1594-1663. 1661 Approx. 39 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A29204 Wing B4231 ESTC R35340 15260811 ocm 15260811 103291 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29204) Transcribed from: (Early English Books Online ; image set 103291) Images scanned from microfilm: (Early English books, 1641-1700 ; 1144:11) The right way to safety after ship-wrack in a sermon preached to the honourable House of Commons, in St. Patrick's Church, Dublin : at their solemn receiving of the blessed sacrament / by John, Lord Bishop of Armagh. Bramhall, John, 1594-1663. [3], 24 p. Printed for John Crook, Dublin : 1661. Imperfect: print show-through with loss of print. Reproduction of the original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Proverbs XXVIII, 13 -- Sermons. Forgiveness of sin. Sermons, English -- 17th century. 2003-05 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2005-03 Emma (Leeson) Huber Sampled and proofread 2005-03 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion 17. June 1661. ORdered , That the undernamed persons , or any three or more of them , do repair unto His Grace the Lord Primate of all Ireland , and in the Name of this House , return thanks unto His Grace for his great pains taken yesterday in Preaching and Administring the Holy Sacrament of the Lords Supper unto the Members of this House , and to desire His Grace that he would cause the same to be Printed . Sir Henry Tichburne . Sir Theophilus Jones . Mr. of the Wards . Sir Francis Hamilton . Sir Robert Forth . Sir Richard Kirle . Copia Vera. Ex. per Philip Ferneley Cler. Parl. THE RIGHT Way to Safety AFTER SHIP-WRACK : IN A SERMON Preached to the Honourable House of Commons , in St. Patrick's Church , Dublin . Jun. 16. 1661. At their Solemn Receiving of the Blessed SACRAMENT . By the most Reverend Father in God , JOHN Lord Archbishop of Armagh , Primate and Metropolitan of all Ireland . DUBLIN , Printed by John Crook , Printer to the Kings most Excellent Majesty : And are to be sold by John North , Bookseller in Castle-street . 1661. PROV . 28. 13. He that covereth his sins shall not prosper : but whoso confesseth and forsaketh them , shall have mercy . IN these Words , two different Ways , which Sinners take to attain to Happiness , are represented to us ; The one short and broad , but impassable , by reason of Thieves and Precipices ; He that covereth his sins shall not prosper : the other long and strait , but certain and secure , Who so confesseth and forsaketh them , shall have mercy . Or if you will , a common Shipwrack , wherein two Planks are presented to us , to save us from drowning ; The one painted , but rotten , which will undoubtedly deceive us , that is , the Plank of Dissimulation : He that covereth his sins shall not prosper : The other rugged , but sound , which will infallibly bring us safe to Land , that is , the Plank of Repentance ; He that confesseth and forsaketh them , shall have mercie . Or lastly , We may consider herein the Sore , the Chyrurgery , and the Success : The Store is Sin , the Course of Chyrurgery is double and different , the one by healing over , or binding up , the other by incision , or cleansing out ; the one with supple Oyl , the other with sharp Vineger ; the one by bathing , the other by lancing ; the one by covering , the other by confessing . The Success is likewise double , and different , proportionable to the two ways of cure ; the one unprosperous , shall not prosper ; the other prosperous , shall have mercy . He that covereth his sins shall not prosper : but whoso confesseth and forsaketh them , shall have mercie . The Sore is spiritual and epidemical , that 's Sin , 2. Chron. 6. When every one shall know his own sore . And more emphatically Isa. 1. 6. it is styled a putrifying sore . So long as our first Parents continued in the state of Innocencie , Roses grew without Thorns , as St. Ambrose observed . As there was no Sin , so there was no Sickness ; no Sores in the World , either of Soul or Body . Indeed it was not impossible for them to sin , so they should have been Gods , not Men ; but it was possible for them not to have sinned , which is as much as the Angels in Heaven can challenge to themselves : for many of them fell irrecoverably , because they found not a Redeemer , and those , which stood , owe their Conservation , as we do our Redemption , to the Cross of Christ , Col. 1. 20. But by the fall of Adam the Image of God became defaced in Man , the Rays of heavenly Light eclipsed , the Sparkles of divine Grace cooled , the Understanding infatuated , the Will confounded , the Affections disordered , and in place of these Perfections , Sin entered into the world as an Hereditary Contagion , a spirituall Leprosie , with the Consequents of it , all manner of Sores and Diseases , both of Soul and Body , which cannot be cur'd with all the Balm in Gilead , nor cleans'd with all the Water in the Ocean ; but onely by the Blood of Christ , and in order to that , by Repentance ; which is the Cure commended in my Text. Hence all those swarms of Fevers , Catarrhs , Gouts , Palsies , Apoplexies , and the like , which do infest the Body of Man more than any other living Creatures : We may be burned up with Cholerick Distempers , drowned with Hydropick Humours , choak'd with the Fumes of a vitious Stomack , and buried quick in the Grave of Melancholick Imaginations . But the chiefest Defects are those of the Soul , as 1. Ignorance , that in so thick a mist of Errours and Sects , we know not how to finde out the Truth ; and that , which tops up our Folly , is , That we are grown too wise in our own conceits . 2. Concupiscence , that Pestilence of the Soul , whose cankered Blossoms are still sprouting up in the most Regenerate Hearts ; this weakened the Power of Sampson , infatuated the Wisdom of Solomon , defiled the Holiness of David . 3. Self-love , an hidden Poyson , the Rust of the Minde , the Moth of Holiness , the Parent of Envie , the Original of all Vices . 4. Discontent , which makes up prize what we want , sleight what we enjoy , more sensible of Sufferings than of Blessings ; like little Children , which for want of some Toy which they affect , throw away all they have , and fall a crying : we follow Contentment hard , but as Fools do an Ignis Fatuus , always at a distance . 5. Preposterous fear ; If we do ill , we fear Magistrates ; if we do well , we fear Detractors : if we be rich , we fear Thieves ; if poor , Creditors ; if we hate , we fear Enemies ; if we love , Corrivals . 6. Distrust ; We all say , We trust God , but for the most part sooner with our Souls , than with our Estates , and hardly without a Pawn , as Usurers would trust a Bankrupt . Lastly Hypocrisie : If there be a Mote in the Eye , there is a Beam in the Heart ; if there be a Beam in the Eye , there is a Stack of Mischief in the Heart : We look one way , and row another way ; blow hot and cold with the same Mouth , and have our Hearts more double than our breath : We flatter for advantage , and we slander for advantage ; we serve God for advantage , and if need be , we serve the Devil for advantage . Then since we have all made shipwrack of Baptismal Grace by sin , since all without exception do stand in need of a second Plank to save them from drowning , it remains that we make choice of one of the two presented to us in my Text , Dissimulation , or Conversion ; Covering , or Confessing : That 's the next part : He that covereth his sins shall not prosper : but whoso confesseth and forsaketh them shall have mercy . There are three good covers of sin in holy Scripture , 1. Charity , 2. Conversion , 3. Pardon : The two first are mens covers , the third is Gods cover . 1. Charity , Prov. 10. 12. Hatred stirreth up strife , but love covereth all sins , and 1. Pet. 4. 8. Charity shall cover the multitude of sins ; Charity thinketh no evil , Charity suspecteth no hurt , Charity interprets all things in the best sense ; Charity doth not aggravate or exaggerate the faults of men , but seeks to extenuate them , imputing them to a good Intention , or to Ignorance , or to Surprize , or to the violence of Temptation : Charity delights not in carrying about fardles of Tales and Calumnies , as Pedlars do their Packs , from House to House , nor to divulge the Faults of Men , as cursed Cham did the Nakedness of his Father ; but to conceal them , and to suppress them , as Joseph was not willing to make Mary a publique example : Charity is not vindictive , to write Injuries in Marble , but buries them in oblivion . He that wants this cover , is an unclean Vessel ; He that hath not this wedding Garment , is sure to be cast into outer darkness ; but he that hath it is blessed ; he shall prosper : Judge not , and you shall not be judged . The second good Cover is Conversion , Jam. 5. 20. He that converteth a sinner , shall save a soul , and hide a multitude of sins . Just as he converts a Sinner , and saves a Soul , so he hides sins ; not primitively , but derivatively ; not principally , but subordinately ; not sovereignly , but ministerially . He converts morally , but Grace , Physically ; he by perswading , but Grace by renewing . Now Conversion being an infallible way to Remission , he that helps to convert , helps to cover sin ; that 's one way . 2. He that converts a man helps to amend him , and after amendment the shame of former sins is covered ; the memory of them is rather a Badge of Honour , than a note of Ignominy ; like the scar of a Souldiers wound , after it is healed . Thus he hides the sins of his Convert . But he hides his own sin likewise , that is , dispositively he renders himself more capable of Gods pardon . Blessed are the merciful , for they shall finde mercy : But those busie Bodies , whose Affections are stronger than their Judgements , who labour with tooth and nail to spread abroad their erroneous Dreams , must expect no share in this Blessing : VVo be to you Scribes and Pharisees , hypocrites : for you compass sea and and land to make a Proselyte , and make him two-fold more a child of Hell , than your selves . The third kinde of covering of sin is the forgiving of it . Psal. 85. 2. Thou hast forgiven their iniquity , and covered all their sins : that is , covered them from the eye of thy Justice ; as a Wound is covered with a Plaister , to cure it ; as a dead Body is covered in the Grave , to avoid the stench of it ; as the Doors of the Israelites were covered with the Blood of the Paschal Lamb , to cause the destroying Angel to pass by them . In the same regard elsewhere the Remission of sins is called a forgetting of them , a casting of them behinde the back , a burying them in the bottom of the sea : of all Covers , this is the best , Psal. 32. 1. Blessed is the man whose transgression is forgiven , and whose sin is covered . But these are not the Covers intended in my Text , the first of which is down-right Denial , as Gehezi thought to have out-faced his Master , and Ananias and Sapphira , St. Peter . Prov. 30. The harlot eateth and wipeth her mouth , and saith , What have I done ? Men are too apt to forget the all-seeing Eye of GOD ; like Woodcocks , which thrust their Heads in a Bush , and think no man sees them , because they see no man. Let the leprosie of Gehezi , let the sudden death of Ananias & Sapphira warn us to take heed how we seek to cover our faults with lyes ; well may it advantage a man a little for the present , as a lye got St. Peter his admission into the high Priests hall , but it hath ever a foul ending , and within a while forfeits the whole stock of a mans credit and reputation : Therefore the Scripture saith , That a lying Tongue is but for a moment ; and to God it is a very abomination , Prov. 12. 22. Then tell the Truth , and shame the Devil : When a Fault is ingenuously discovered , the Amends is half made . The second Cover is mincing or extenuating of our sins , as the Sluggard , Yet a little sleep , a little slumber , and Jonathan did but taste a little Honey upon his Rods end : But a little leaven leaveneth the whole lump , a few dead flies cause the oyntment of the Apothecarie to stink , Eccl. 11. He that clippeth a little of the Kings Coyn , is guilty of Treason ; every little Sand hath his weight ; and it is all one whether a man be pressed to death with an heap of Sand , or a Mass of Lead , whether a Ship be overwhelmed with one great wave , or drowned with many small Leaks . More perish by the daily habitual presumptuous practice of lesser sins , than by one foul act of some greater sin . We detest that horrid Paradox , That all sins are equal ; That he is as great a Transgressor that kills a Cock-Chicken without a cause , as he that murthers a Prince . But he that makes light of any sin , when he comes to make up his account with God , destroys himself ; yet this is often our Condition : A mote in our neighbours eye , shews greater than a beam in our own . The third Cover is that of Excuses . Saul pleads for a Sacrifice to the Lord , to excuse his own Disobedience . Gehezi pleads the necessity of the Sons of the Prophets for his Bribery , Judas alleageth the poor to palliate his Covetousness . When the King of heaven invites Men to his great Supper , one hath married a Wife , another purchased a Farm , the third must go to prove some Oxen ; many frame Excuses to themselves with as much ease as the Spider weaves her Webs . Every Sin hath its Cloak , Malice and Revenge pretends zeal of Justice ; Willful Murther , I mean in our Duellists , which cries to Heaven for Revenge , muffles it self up in the Cloak of Honour and Reputation . These Fig-tree Leaves may serve to cover our Sins well enough , whilst it is Vacation ; but take heed of the Term-time when it comes : When Conscience begins to spit Fire and Brimstone in our Face , when the Devil pulls off the Hood wherewith he hath blinded us ; then all these painted Excuses vanish away , we hear nothing but Hues and Cries , we see nothing but evident Destruction . The fourth Cover is , Transferring of our sins upon others ; as Adam upon the Woman , the Israelites upon their Fathers . The Fathers have eaten sowre grapes , and the Childrens teeth are set on edge ; as if the multitude of Delinquents did lessen the Offence ; nay rather , the more the Transgressors , the nearer are the Judgements of God. Others accuse the Times , and evil Company of their Faults . How should one stick say it remained unscorch'd in the midst of a flaming Bundle ? 'T is true , As fire begets fire , so doth sin ; evil manners corrupt good , though the operation be not always present : Poyson must have a time of working : The more our familiarity grows with sin , the less the deformity thereof appears : After the Musick is ended , the Tune still remains in our Ears . He that makes Conscience of his Ways , must avoid evil Company as he would do Poyson , or an house infected with the Plague ; and write , Lord have mercy upon us on the one Door , as well as on the other . Others make Satan their Cover , and cast their Sins upon his Score . The Devil may sollicit us , but he cannot necessitate us : He could not thrust the Apple by force down Eves Throat , nor push Christ by violence down from the Pinnacle : He hath a sleight of perswading , not a power of compelling : He blows the Coals , but the Fire is our own : He bites , but it is those which thrust themselves into his Jaws : Resist the Devil , and he will fly from you . Lastly , Some make GOD himself the Cover for their Sins ; of all Covers this is the worst : So Adam , The Woman which THOU gavest me . Such are they which make all things in the World , even Sin it self , to come to pass fatally , inevitably , by virtue of a necessitating Decree of GOD. Such are they which make their Redeemer their Pack-Horse ( be it spoken with Reverence ) to bear their presumptuous Sins : as if he had shed his precious Blood to purchase our Liberty , that we might turn Libertines : Deceive not your selves ; to whom Christ is made Redemption ; to them he is made Righteousness and Sanctification . This is the fourth Cover , the Transferring of our Sins upon Others . The fifth Cover is Hypocrisie . This was Absalom's Cloak for his Rebellion : Such Covers were Cain's Sacrifice , Esau's Tears , Jezebel's Fast , the Pharisees Alms , the Harlots Vow , the Traytors Kiss . The World is full of such Juglers and Mountebanks in Religion , of all Sects , who cry , Great is Diana ; and magnifie the Image that fell down from Jupiter ; meaning nothing but their Profit : Who cry aloud , Lord , Lord ; and mutter to themselves , Da mihi fallere , da jus●um sanctumque videri : Give me grace to cheat and to delude the Eyes of the World : painted Sepulchres , very Glow-Worms , which have a counterte it Light , without any Heat ; Pictures with double Prospectives , that to the Light , presents an Angel , the other from the Light , a Devil : We have pulled down other Pictures to set these up in our Churches . Nothing is more odious unto God , than to make a stalking-Horse of Religion : Christ throws out seve● woes against Hypocrites : Other Sinners may be converted , the Hypocrite hardly , because he hath converted Conversion it self into sin . Such as devour Widdows houses under a colour of long prayers , shall receive the greater damnation . The sixth and last Cover is Impudence to defend our Sins , and glory in them , which is used by none but those who have already gotten one Foot within the Gates of Hell. Periisse puto cui pudor periit : Past Shame , past Grace . St. Austin bewails his Youth , led in the Streets of Babylon , where when he heard his Companions boasting of their lewdness , he was forced to feign those things he never did , least he should appear so much more vile , by how much he was more innocent . That which was his Detestation , is now the onely Garb for a Gallant : Such a Gallant was Cham , that gloried in the Nakedness of his own Father , whilst his more modest Brethren covered it with their Faces backward : Such another Gallant was Caligula , who said , He liked nothing better in his own Disposition than his Impudence : A Voice fitter for a Hangman than an Emperour . It was the height of Israel's sin , That she had a Whores Forehead , and refused to be ashamed : Shamefastness is the praise of Nature , the Harbinger of Grace , the Ensign of Honesty , the Seat of Virtue , the Witness of Innocencie . But glorying in sin is the next Link to Damnation . They that use such vain Covers as these , shall one day wish for another cover , even the Mountains to fall upon them , and the Hills to cover them from the presence of the Lamb. So unprosperous is this course of concealing : That 's the next part , Shall not prosper . First , He shall not prosper in his sin ; he shall not finde that Happiness and Content in it which he expects . Amon was sick of love until he enjoyed Thamar , that moment passed , his Love was dogged with Hatred and Repentance . What a deal of conveniencie and hearts ease did Ahab promise to himself in Naboth's Vineyard ; and the very first time he goes to take possession of it , he meets there with the Tidings of the utter ruine of Himself and Family . Herod violated all Laws of God and Man , burthened his Conscience , waded through a Sea of Blood , all to settle the Kingdom upon his Son ; and he proves an Unthrift ; offers half of it to a wanton Minion for a Dance . So Goods ill gotten , are like a Coal of Fire in a thatch'd House . Remember Herod . Before Judas had fingered that beggerly sum of thirty pieces of Silver , his Desires were upon the Rack ; he forgot his Duty to God , his Fidelity to his Master , his care of his own soul. But when he once had it , he could not indure to look upon it , as being the cause of his bane ; he casts it away as an infectious Rag ; he disgorgeth it in the very Temple : his detestation of that poysonous Morsel , was greater than his reverence to that Holy Place . When Pharaoh's lean Kine had devoured the fat , they were still no better favoured themselves . Let us all but look back to our former Excesses , and unlawful Pleasures , and see if we may not sighing say with the Apostle , What profit had we of those things whereof we are now ashamed ? So he shall not prosper in his sin . Secondly , He shall not prosper in his Affairs ; not in his temporal Undertakings , Jer. 22. 30. Write this man childless , a man that shall not prosper in his days . Israel could not prosper so long as the accursed thing remained hidden in Achan's Tent. The eleven Tribes prospered not against Benjamin , until they had humbled themselves by fasting . Jonas prospered not in a Ship until he had reconcile himself to God ; then he found safety in the Belly of a Whale . Neither shall he thrive or prosper in spiritual Graces : No Man can serve both GOD and Belial : These hidden Sins do choak the Seed of the Word ; they hinder the Efficacie of our Prayers , they make the blessed Sacrament to become poyson , and our Fasts and Humiliations , to be meer Mockeries . The Grace of God will not suffer Mates , to be chamber-fellows , and fellow-commoners with her in the same Heart . To ask for which of our sins things have succeeded unprosperously with us , were to seek a man in Athens at noon day , with a Candle and a Lanthorn . The Lord sanctifie our sufferings to us ; until then , we cannot prosper in our Affai●s . Thirdly , He shall not prosper in his concealment . God will bring it to light , 2 Sam. 12. 2. Thou didst it secretly , but I will do this thing before all Israel , and before the S●n : — For nothing is covered , which shall not be revealed , Luk. 12. 2. Almost incredible are the ways which God useth for the Discovery of crying Sins ; especially of Murther . Whilst the Earth is covered with Snow , the Ditches , and Dunghills , and Deformities thereof are hid ; but by the melting of the Snow they are discovered : So the vi●lanous Projects of Dissemblers are so covered over with a shew of Snow-white Innocence and Candor , that they are able like Zeuxis his Counterfeit Grapes to deceive a piercing Eye : But when time shall bring Truth to light , their horrid ugliness will appear to the Eye of the World : we may this day observe the footsteps of God's justice , how he brings the same Troubles home to their Doors who have been underhand the Contrivers and Fomenters of them among their Neighbours : And now Bellona begins to shake her bloody Whip among them , as if God should say , Thou didst it secretly , but I will do this thing before all Europe , and before the Sun. Just art thou , O Lord , and right are thy judgements . So he shall not prosper in his concealment . Fourthly , He shall not prosper in obtaining pardon for his sin ; and then all his other Advantages are too much to his cost : What shall it profit a man to gain the whole world , and lose his own Soul. A damned spirit in Hell may as soon hope for forgiveness at the Hands of God , as that person who hides and cherisheth his sins privately in his Heart ; this is to make God Confederate with us in our wickedness and dissimulation : 'T is in vain to skin over a sore , whilst dead flesh remains within ; the Weapon must first be pull'd out , before the Wound can be cured : The Medicines of salvation profit not a wounded Soul , until the firy darts of Satan be drawn out by Repentance . So he shall not prosper in his Recovery . Lastly , These Words , He Shall not prosper , are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifie as much as he shall suffer , he shall smart for it . 1. He shall suffer in his Conscience , those Coeca vulnera , those blinde blows which no man knows but he , which feels worse than all the Plagues of Egypt , and Botches of Job . This made Cain a Runnagate upon the face of the Earth . 2. The Judgements of God shall pursue him both in this Life , and the Life to come . Herod did not only not prosper in his aim , to entail the Crown to his Posterity , but the day came that paid for all , such a conglomeration of unmeasurable Torments , as they are described by Josephus , did hardly ever meet together in one man , and which is worse , these were but the fore-runners of greater : Judas did not onely miss his contentment in the thirty pieces of Silver , but he got thirty Curses ; you may finde them Psal. 109. The Money perished , but the Curses stuck by him until they brought him to an halter . Envie not a Murtherer that braves it upon the stage for the first or second Act of a Tragedy , nor an Oxe , that is fatting for the slaughter , nor a Thief that is riding in state to his Execution : Have patience and expect the Catastrophe , Eccles. 8. Though a sinner doth evil an hundred times , and the Lord still prolongeth his days , yet I know it will be well with them that fear the Lord ; but it shall not be well with the wicked . Thus every way he shall not prosper . And so I leave him lurking under a Net , treasuring up to himself wrath against the day of wrath , to come to the true Convert in the next Words . But he that confesseth and forsaketh them , shall have mercie . Confession , with its Requisites , Contrition and Amendment of Life , which is here called forsaking , do make up a compleat Repentance . Which some Fathers style a second Table after shipwrack , others a Baptism of pains and tears : yea , some of them doubted not to say , That Confession did loose the bands of sin , and extinguish the Fire of Hell ; that is , not by way of Merit , but by way of Impetration ; not by paying , but by pacifying the wrath of God , and so averting his Judgements . No , those blessed Saints did never dream that the Covenant of Grace , whereunto we are admitted by Baptism , was evacuated by a Lapse into sin ; or that any new & different Covenant was established by Repentance , grounded partly upon the Merits of Christ , and partly upon our selves . Let Confession and Repentance have their due , but let them not thrust Christ out of the Chair , from whose Grace they flow , from whose Acceptation they have their Efficacy . Thrice happy are they which use this Plank aright , to bring them through the raging Billows of this sinful world , to the Haven of eternal Bliss . Confession is as ancient as our first Parents , whom God himself did call to the performance of this duty . It was practised among the Israelites , by Divine Precept , Num. 5. 7. By those Jews that repaired to the Baptism of John , Matth. 3. By those Ephesian Converts , Acts 19. prescribed by St. James , Jam. 5. Confess one to another , and pray one for another . Endowed with such ample privileges , as in the first Epistle of St. John , If we confess our sins , he is faithfull and just to forgive us our sins , and cleanse us from all unrighteousness . And here in my Text , He that covereth his sins shall not prosper , but he that confesseth and forsaketh them , shall have mercy . There is no better physick for a full stomach than a vomit ; nor for a soul replete with sin , than Confession . Bodily sores do oftentimes compell a man to put off natural shamefac'dness , and to expose his less honourable parts to the view of the Chirurgion . Ought not every one to be as solicitous for his soul ? We offend God three ways ; by the imaginations of our hearts ; by the words of our mouths ; by the actions of our lives . If we intend to please God , we must take a clean contrary course ; for evil thoughts of the heart , bring contrition of the heart ; for corrupt speaches of the mouth , bring Confession of the mouth ; for wicked actions of our life , bring fruits worthy amendment of life . Buy this means we bring glory to God , and shame to our selves ; and prevent that great confusion of face , which otherwise must fall upon us at the day of Judgement , before God and Angels and Men. A contrite sinner stands not upon terms of reputation with God , or with his Church . Why should we be more affraid to confess , than we were to offend ? to make those the Witnesses of o●● Tears , who have been the Witnesses of our Faults to take away the Scandal that we our selves have g●ven ? Let the World take notice of our Sin , so may likewise take notice of our Repentance . 〈◊〉 great Sickness often ushers in Health , and a bet●●● Habitude of the Body ; a broken Bone , when it is w●●● knit , grows the stronger : So the first shall be l●●● and the last shall be first . Indeed Innocence ( if t●● Herb of Grace were to be found ) is better than C●●fession : but there is more joy in heaven over one sin●●● that repenteth , than ninety nine just Persons that need●● repentance , among the Holy Angels : Da Pater 〈◊〉 per eis gaudere de nobis , &c. Grant , O Father , t●●● they may always rejoyce over us , that Thou ma●● always be glorified by them for us , that we and th●● together may praise thy Holy Name , O Thou t●●● art the Creator of Men and Angels . No man can doubt but the Romanists have gro●● abused Confession , by tricking it up in the Robes ●● a Sacrament ; by obtruding a particular and plen●● enumeration of all sins , to Man , as absolutely ne●●●sary to Salvation by Divine Institution , by mak●●● it with their commutations , a Remedy rather for Confessors Purse , than the Confitents Soul , by in●●●sing ludibrious Penances : As Chaucer observed , knew how to impose an easie Panance , where he l●●ed for a good Pittance , by making it a Pick-Loc● know the secrets of States and Families , Scire 〈◊〉 secreta domus atque unde timeri , by absolving b●● ●hey enjoyn Ecclesiastical Satisfaction , by reducing to a customary Formality ; as if it were but the ●oncluding of an Old Score to begin a New. So on ●he other side it cannot be denied that our Protestant Confessions are for the most part too General ; We ●onfess we are Sinners , and that 's all , which signifies nothing : And a little too presumptuous : They that dare not trust their own Judgement about their Estates , without the opinion of a Lawyer , nor about ●heir Bodies , without the advise of a Physician , are wise enough for their Souls , without any other Dire●tion : And a little too careless , as if we were telling Story of a third Person that concern'd not us : We ●onfess light Errors willingly , which neither intrench ●pon our Credit , nor threaten us with punishment ; ●ut greater Crimes , where the discovery brings with fear of ignominy and disgrace , or suffering for them , ●e conceal and cover with as much art as may be . ●astly , Even whilst we are confessing , we have too ●ften a minde to return with the dog to his vomit , and ●ith the sow to her wallowing in the mire ; What 〈◊〉 this but a plain mocking of GOD ? Far from ●●y Hopes of Mercy : For though Covering alone be ●sufficient Cause of Punishment , He that covereth ●●s sins shall not prosper : yet Confession alone , with●●t Forsaking , is not a sufficient Cause of Mercy ; But 〈◊〉 that confesseth and forsaketh , shall have mercie . Not ●●rbears them in natural , or onely by an outward ab●●inence , but forsaketh them as a man would cast a ●nake out of his Bosome , with detestation . An outward abstinence is not the true change of a Christian : like a Dog that is muzzel'd , or a Thief that is manacled , which still retain their former dispositions : When the unclean spirit returns to his old habitation , and finds it swept and garnished , not throughly , but superficially cleansed by an outward Reformation , without an inward Renovation , he brings with him seven other spirits , and the latter end of that man is worse than the beginning . He that absteins from an old sin not for Conscience towards God , but for fear of shame or punishment , is like that Wolf whereof the Father speaks , which came unto the Sheepfold , to kill and to devour , the Shepherd waking , the Dogs barking scared him away indeed , but altered not his wolvish nature : Lupus venit fremens , Lupus redit tremens ; Lupus est & fremens & tremens . So forsakes them , not forbears them . Again , Forsakes them , not conceals them : Penetration of Bodies , is a Monster in Philosophy : an Heart inwardly replete with secret sins , hath no room for Grace : A good Lesson , or a good Motion to it , is like a Spark of Fire falling into a Vessel of Water , presently extinguished ; or like good Seed falling among Thorns , soon choak'd . What fellowship hath Light with Darkness , or CHRIST with Belial ? In natural Transelementation , there must be some affinity between the Bodies , as Fire and Air , not Fire and Water ; for the too great contrariety : but in spiritual Conversion , no disparity can hinder the change : The greatest sins do often produce the most signal conversions , as it was in Saul , changed in the height of his fury from a Persecutor to an Apostle , from a Wolf to a Shepheard , from a Pyrat to a Governour . We cannot live as Amphibians in two such contrary Elements , as a resolved course of sin and of Godliness ; such half Converts , who have nothing but a few idle yawning desires , can expect nothing at the hands of God , but to be spewed out of his mouth for their luke-warmness ; the mouth of Hell is full of such vain Wishes and Wishers , which use no serious means to gain them liberty , but onely thrust their heads out of the Grate , to look about them . A man may break all the Commandments of God , and be guilty of none , if it be against his resolution , if he be heartily sorry for it : It is not so much Sin , as Impenitence , for which men are damn'd : And on the other side , he that breaks but one Commandment habitually , and resolvedly , is guilty of all . I fear this is many of our Conditions , we rather cover our sins , or forbear them , than forsake them ; we desire rather to make a Truce with God , than a Peace ; We do with our sins , as Servants do with their fires when they go to Bed , put them not out , but rake them up ; so when we come to reckon with Conscience , and to make up our Accompts with God , we do not desire to take an everlasting farewell of our sins , ab hoc momento in Aeternum , as St. Austin saith , but onely a Coverfen , to hide them in an heap of Devotions , for the present , whilst we are doing some superficial Duties to God , or whilst the blessed Sacrament doth strike a kind of Reverence into our hearts , with a purpose to re-assume them upon the first opportunity ; as the Serpent doth her poyson , which she had left behinde her in her Den. Can any man think that such a fained show of forsaking our sins , can be acceptable to God ? O no! it is too hollow-hearted . That conversion which findes mercy , must be serious and sincere : Gods forgiveness and our forsaking , go still hand in hand together : Forgive us our trespasses , there 's the one ; And lead us not into temptation , there 's the other : Turn thy face from my sins , O Lord , there 's the former ; And make me a clean heart , there 's the latter : Lord have mercie upon us , there 's forgiveness ; And incline our hearts to keep thy Law , there 's forsaking : That brings me to the last Part , Shall have mercy . One might ask , Which of all gods Mercies ? The Air we breathe , the Light we behold , the Ground we tread upon , the Meat we eat , whatsoever we are , or have , or hope for , it is his mercie : By it we live , and move , and have our being : Thou hast crowned me with thy mercie , saith David : it is a Metaphor taken from a Garland , which is composed of many and different Flowers . Gods mercie was the onely motive to our Redemption ; his merciful Grace preventing us and assisting us , is the onely means to apply this Redemption ; the consideration of this mercie is that which incourageth us to Repentance : As Christ prayed Father forgive them ; the poor Thief grew bold , Lord remember me . Mercie is the end of our Repentance , that we may finde forgiveness : Mercie is our supporter in all our sorrows for sin , that we roar not out with Cain , My sin is greater than that it can be forgiven ; nor betake our selves desperately , with Judas , to an halter . Mercie is our onely plea , when we do repent ; we cannot say we have done such and such good offices for the time past , we are too unprofitable Servants , we dare not promise of our selves , to be more serviceable for the time to come , we are too desultory creatures : Lord forsake not us , least we forsake Thee . Mercy is the object of our hopes , the total sum of our desires ; both Grace and Glory do depend upon Mercy . So mercie is the beginning , the middle , the end of our happiness . But St. John will tell us what mercy this is ; If we confess our sins , he is faithful and just to forgive us our sins : This Mercy then is forgiveness of sin . That which is called Mercy here , is called Justice there : It is Mercie to make a gracious Promise , bus it is Justice to keep it . Without this Mercy of Forgiveness , all the other Mercies of God are no Mercies , but Judgements : In this Mercy true blessedness doth consist , Blessed is the man whose iniquities are forgiven : what confort can a person sure to be condemned have , without hope of a pardon ? The best musick in the world , is , Son , thy sins are forgiven thee , when GOD shall stretch forth the Golden Scepter of Mercy , that is , to all those who for his love do mortisie their earthly members , and forsake their own Lusts : For he that hideth his sins shall not prosper , but he that confesseth and for saketh them , shall have mercie . Now among all the means ordained by God for the obtaining this saving mercy mentioned in my Text , after Baptismal Grace , there is none more efficacious than the blessed Sacrament of the Body and Blood of Christ , the very conduit-Pipe of Grace to all worthy Communicants , the Manna of Life and immortality , the precious Antidote against the sting and infection of the infernal Serpent , that inestimable Love-token which Christ at his departure left to his Church , to keep in remembrance of him ; the true pool of Bethesda , wherein we may be cured of all our infirmities . Preparation of our selves is necessary before the performance of all holy Duties , but especially before the holy Sacrament . We ought to repair to the participation of this with as great care and anxiety , as if we were immediately to depart out of the world . It was death for an uncircumcised person to eat of the Paschal Lamb ; we must circumcise our eyes , our ears , our hands and our hearts ; and take heed how we come to this Wedding Feast , without the Wedding Garment . O Lord , Be merciful to all those who prepare their whole hearts to seek Thee , though they be not purged according to the Purification of the Sanctuary . FINIS . 
A42736	----	A learned and accurate discource concerning the guilt of sin, pardon of that guilt, and prayer for that pardon written many years ago by the Reverend Mr. Thomas Gilbert ; now published from his own manuscript left by him some years before his death with a friend in London. Gilbert, Thomas, 1613-1694. 1695 Approx. 46 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A42736 Wing G721 ESTC R23948 07933467 ocm 07933467 40513 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42736) Transcribed from: (Early English Books Online ; image set 40513) Images scanned from microfilm: (Early English books, 1641-1700 ; 1207:5) A learned and accurate discource concerning the guilt of sin, pardon of that guilt, and prayer for that pardon written many years ago by the Reverend Mr. Thomas Gilbert ; now published from his own manuscript left by him some years before his death with a friend in London. Gilbert, Thomas, 1613-1694. L. R. [3], 40 p. Printed for Nath. Hiller, London : 1695. Preface signed: L.R. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sin. Forgiveness of sin. 2004-12 TCP Assigned for keying and markup 2004-12 Aptara Keyed and coded from ProQuest page images 2005-01 Andrew Kuster Sampled and proofread 2005-01 Andrew Kuster Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A LEARNED AND Accurate Discourse CONCERNING The Guilt of Sin , Pardon of that Guilt ▪ and Prayer for that Pardon . Written many Years ago by the Reverend Mr. THOMAS GILBERT , Minister of the Gospel , lately Deceased at OXFORD . Now Published from his own Manuscript , left by him some Years before his Death , with a Friend in LONDON . LONDON , Printed for Nath. Hiller , at the Princes Armes in Leaden-Hall-Street , over-against St. Mary Axe . 1695. THE PREFACE . THE Light held out in these Papers is accounted so clear and so useful , that it hath been thought great Pity it hath not been set up upon a Candlestick . They have passed up and down in Manuscript about Thirty Years , being much valued by those who were Possessors of them . It is Credibly reported that a very great and Learned Man ( whom for some Reasons I will not name , though his Commendation would have great weight with Persons of different perswasions ) did upon the perusal of them , speak to the Learned Author to this purpose , That it was worth a Mans Living a great while , though he did nothing else but bring forth such a Composure . The Subjects Treated on are so weighty and of such concernment , that any contribution of Light therein ought to find Acceptance , and be rejoyced in by all . The manner of this Authors Treating on them is succinct and plain , and wholly unoffensive . The Differences and Contests about these Points , which have of late appeared among us , do further recommend them and the Publishing of them as very seasonable at this Juncture . The Blessing of God go along with them . So prayeth L. R. A Learned and Accurate Discourse concerning the Guilt of Sin , Pardon of that Guilt , and Prayer for that Pardon . THE Reader , least he should stumble at Terms ( the most proper I could think of to express my Notion ) is desired to observe , that in this Discourse , I understand by Legal 1. Precepts , Such as rigidly exact their observance for Justification . 2. Sins , The Transgression of such Legal Precepts . 3. Threatnings , Such rigid unallay'd Threatnings as being Curses as well as Threatnings , form Obligation to Legal Punishment for such Legal Sins . 4. Punishments , the Execution of such Legal Threatnings as Curses , as well as Threatnings . Legal Guilt and Legal Pardon , are in the Discourse expresly defin'd And in Proportionable Opposition to the former , I mean by Gospel 1. Precepts , Mainly the same for Substance with those of the Law , but not exacting their Observance with the same Rigor , namely , for Justification . 2. Sins , The Transgression of such Gospel-Precepts . 3. Threatnings , Mainly the same for Substance with those of the Law , but now such mitigated allay'd Threatnings , as being Threatnings only and not Curses , form Obligation only to Gospel Punishments ( or Chastisements ) for such Gospel Sins . 4. Punishments , The Execution of such Gospel-Threatenings , which have therefore no more of Curse in them , than such Threatnings themselves . Gospel-guilt and Gospel-pardon are in the Discourse expresly defin'd , and the Sense wherein the Distinction of Legal and Gospel-pardon proceeds , plainly enough declared . Some Considerations touching the Guilt of Sin , Pardon of that Guilt , and Prayer for that Pardon . Wherein something is attempted towards the further clearing of the great , both Speculative and Practical Truths in these so important Points ; for the Satisfaction of a Learned and Judicious Friend . I. Touching Guilt of Sin. Three things in Sin. 1. Power to be Subdued . 2 Filth to be Purged . 3. Guilt to be Pardoned . Guilt of Sin is two-fold . 1. Fundamental , Intrinsecal , Habitual . which is Desert of Punishment . 2. Formal , Extrinsecal , Actual . which is Oblication to Punishment . The first I call Intrinsecal Guilt , because arising from within , from the very Nature of Sin. And the Second , Extrinsecal Guilt , because arising from without , from the Penal Constitution of God. As also the First , Habitual , Fundamental Guilt , because the Foundation of that Penal Constitution or Threatning of God , which formeth the Second , Actual , Formal Guilt . As the Punishment to which , and Threatning according to which , Sin binds ; So is the Formal , Actual Guilt , or Obligation it self , two-fold ; 1. Legal . 2. Evangelical . 1. Legal Guilt , according to Legal unallay'd Threatning , binding over to Legal Punishment , the mere Wrathful Dispensation of God , as a Judge , aiming at the Satisfaction of his Justice . 2. Gospel Guilt , according to Gospel allay'd Threatning , binding over to Gospel Chastisement , a mixt Dispensation of the Justice and Mercy of God , as a Father , aiming as at the Vindication of his Fatherly Authority and Honour , so at the Correction and Amendment of his Child . The 1. is the Guilt of Condemned Prisoners out of Christ The 2. is the Guilt of Justified Persons in Christ For one of these Guilts , Sin deriveth every where , and but one of them any where , according to the respective Condition or State of the Person , in whom it resides , or by whom it is committed . II. Touching Pardon of Guilt . As the Guilt of Sin , is its Obligation to Punishment , so is the Pardon of Sin , the Dissolution of that Obligation ; and as the Obligation is two-fold , Legal or Evangelical , so also is the Dissolution or Pardon . The distinction of Legal or Gospel Pardon , doth here manifestly proceed according to the distinction of the Subject-Matter , or thing Pardoned , Legal or Gospel Guilt of Sin ; otherwise for the Original or Rise of it , all ( even Legal ) Pardon is of Gospel Grace . First , Legal-Pardon of Legal Guilt , which is the Dissolution of Legal Obligation to Legal Punishment for Legal Sin , and is twofold . 1. Fundamental in Christ ( as a Common Person ) of all the elect before Faith ; which lieth in Christs making full Satisfaction for their Sins , Meriting Faith for them , and utmost Advantage of such his Satisfaction upon their Faith. 2. Actual of all the Elect in Christ upon their Faith. This Actual Pardon , being nothing else , but the Actual Possession in their own Persons , of their Fundamental Pardon in the Person of Christ. This Actual Pardon of the Legal Guilt of Believers Sins is twofold . 1. Formal , of all their Sins past , removing their Legal Guilt . 2. Virtual , of all their Sins to come , preventing their Legal Guilt . Formal Pardon takes off Legal Guilt , where once it was . Virtual Pardon keeps it off , where else it would be . Formal Pardon takes away all the Actual Legal Guilt , contracted upon the Person from all Sin , whether inherent in , or committed by him , before his Faith. Virtual Pardon , all capacity from the Person upon his Faith , not indeed of having in his Nature , or committing in his Actions , any more Sin ( for then could there be no room for so much as Virtual Pardon ) , but of contracting any more such Legal Guilt from any Sin , whether inherent in his Nature , or committed by him in his Actions , for time to come . And in this very Point , lying the main stress of the Controversie , consider briefly ( which will much help to clear it ) that ( not the Nature , not the Actions , but ) the Person ( according indeed both to his Nature and Actions ) is the proper Subject of all Law-Obligation , whether of the Precept to Obedience , or Threatning to Punishment for Disobedience ; and therefore must be the proper Subject also of all Law-Disobligation , or Dissolution of Law-Obligation , whether for one End , or another . Since then a Person , while out of Christ , is the unhappy Subject of the most severe and rigorous Obligation , as of the Precept of the Law to Obedience for his Justification , so of the Threatning of the Law to Condemnation , and all Legal Punishment for his Disobedience ; Accordingly must a Person , when in Christ , be the happy Subject of the most gracious Dissolution of the severe and rigorous Obligation , as of the same Precept of the Law to Obedience ( not simply , but ) as to Justification ; so also of the same Threatning of the Law ( not indeed simply , but ) as to Condemnation , or any Legal Punishment for his Disobedience . And as from this dissolution of the Legal Obligation of the Threatning , is the Actual , Formal Pardon or dissolution of the Legal Obligation of such a Persons Sins past ( for Sin cannot be formally Remitted , before it be formally Committed ) so from hence must ( and cannot , but ) be also the Actual Virtual Pardon , or Dissolution of the Legal Guilt or Obligation of such a Persons Sins to come . Yet as the Precept in the hand of Christ still binds to Obedience upon Gospel-Grounds , and to Gospel-Ends and Purposes ( though not for Justification ) so the Threatning in the hand of Christ , still binds ( though not to Condemnation or any Legal Punishment , yet ) upon Gospel-Grounds , and for Gospel-Ends and Purposes , to Gospel-Chastisements for Disobedience in Sins to come : Which Sins , when they come , as they derive a new Gospel Guilt ( though no new Legal Guilt ) upon the Person ; so they need a new Gospel-Pardon ( though no new Legal-Pardon , nor indeed are capable of it ) therefore . Secondly , Gospel-Pardon of Gospel-Guilt , is the dissolution of Gospel-Obligation to Gospel-Chastisement for Gospel-Sin . For as there is Legal or Gospel-Obedience , according to Legal or Gospel-Precepts ; so against such Precepts is there Legal or Gospel-Sin . The Nature of this Gospel-Pardon will the better appear , in the manifold Differences of it from Legal Pardon . Such as these that follow . 1. Gospel-Pardon is an Act of meer Mercy of God as a Father , only upon the Intercession of Christ , improving therein his Merit with the Father , for dealing with his Members in this regard also as Children ; Gospel-Guilt needing not for its Gospel-Pardon , any Legal Satisfaction . Legal-Pardon is a Sentence of Absolution from God as a Judge , both from his Justice and Mercy , upon both the Merit and Satisfaction of Christ , improved upon his Intercession for condemned Prisoners of Law , but Elect Prisoners , to be so made his Members and his Fathers Children . 2. Gospel-Guilt is sometimes wholly pardoned , sometimes but in part , partly remitted , partly retained . Such was David's guilt of Adultery and Murder , and such its Pardon ; partly remitted , the Lord put away his Sin ( the Gospel-Guilt of his Sin ) so that he dyed not in his own Person : And partly retained , so that he was Chastened for it , in the Death of his Adulterous Issue , 2 Sam. 12. as well as otherwise by his Son Absolom , there also Threatned . Legal Guilt is alway either wholly Pardon'd , or wholly Unpardon'd ; either all remitted , or not at all : That having place here , Nil solvitur nisi totum . 3. Gospel Guilt may be remitted , as contracted , successively and often . Legal Guilt , however contracted , is remitted all together , at once , and but once . 4. Gospel Guilt , when , and so far as Pardon'd , is alway Pardon'd formally and in it self ; first by Gospel-Transgression redounding upon , and then by Gospel-Grace removed off from the Person . Legal Guilt is Pardon'd , partly Formally , and in it self ; as in all Sins foregoing Justification ; partly Virtually , and in the Person ; as in all Sins following Justification . In those , their Legal Guilt so removed from , as if it never had redounded upon the Person : In these their Legal Guilt so removed from the Person , as it never can redound upon it : The Person being now a priviledg'd Person in Jesus Christ , and no more Chargeable with Legal Guilt , than Christ himself . For as Personal Vnion in Christ , everlastingly prevents the resulting of its proper personality out of his Humane Nature so united , which out of all other Natures not so united , immediately results ; So Mystical Vnion with Christ everlastingly prevents the redounding of Legal Guilt upon the person so united , from his sinful Nature and Actions ; which from all other such Natures and Actions of persons not so united , immediately redounds . 5. Faith is the only Instrumental Means , or Causal Condition of Legal Pardon : Repentance ( Godly Sorrow for Sin , and Amendment of of Life ) the Consequents of this Pardon , as the effect of that Faith. Repentance ( Gospel-Sorrow for Sin , and Return to Child-like Obedience ) as well as Faith , the Means of Gospel-Pardon , or Dissolution of the Obligation of Gospel-Threatning for Gospel-Sin , to Gospel-Punishment , i. e. Fatherly Chastisement : Or ( in yet plainer English ) of avoiding the Chastisements of God ( which are often very severe upon his Children ) the main work and Business of Gospel-Chastisement , being so done to the Hand of God ; which is , by execution of Gospel-Chastisement upon them to reduce his Children into that Gospel-Aw and Order , wherein by the Gospel-Threatnings of them only , they would not be kept : And which Gospel-Chastisements He hath always in a readiness by Him , in that Variety , and with that Severity , that Legal Punishments would be altogether as improper and useless to his mixt Justice and Mercy as a Father , towards the compassing of his Gospel-Designs and Purposes upon his Children , as Gospel-Chastisements would be to his simple Justice as a Judge , towards the Attainment of his Legal Aimes and Ends upon his Enemies . Nor are those Gospel-Chastisements used by Him towards his Children , but when there is , nor further than there is need ( 1 Pet. 1. 6. ) for the effecting of some such good , as in an ordinary way of his Providence could not otherwise be brought about . Some other Differences might be offer'd , but these being the Principal , will afford a sufficiently large Prospect into both the Necessity and Nature of these two so different kinds of Pardon . III. Touching Prayer for Pardon . The Removal of the Fundamental , Habitual Guilt of Sin , the desert of Punishment , is not to be prayed for by any , whether in , or out of Christ. Desert of Punishment being of the very Nature of Sin it self , ( and not only by the Constitution of God thereabout ) altogether inseparable from Sin. Those in Christ are to pray to God to remove that Sin from them , whose Desert of Punishment cannot be removed from it ; and to spread their Sins before the Lord in the highest sense of the deepest Demerit of all Legal Punishment ; that so they may put the higher , both Accent upon the Free Grace of God , and Estimate upon the full Satisfaction of Christ , whereby their Persons are so fully freed from all Actual Obligation to any of that Legal Punishment , the whole and utmost whereof their Sins so deeply Deserve . The Removal of the Actual Formal Guilt , or Dissolution of its Actual Obligation to Legal Punishment , those out of Christ are to pray for , Acts 8. 22 , 23. And that both Formal , of all their Sins past , and Virtual , of all their Sins to come : There being as well Promise upon their Faith , of never coming into Condemnation again , Joh. 5 24. as of being freed from Condemnation at present , Joh. 3. 18. And even such their Prayer , may prevail as Prayer , though not as their Prayer ; as Gods Ordinance , though not as their Performance ; though not as a Part of Duty in persons out of Christ , yet as a Means of Grace in the hand of Christ. Otherwise Simon Peter would never have given it in direction to Simon Magus , when in the Bond of Iniquity ; a perfect Scriptural Definition of the Guilt of Sin. This Legal Pardon it self , whether Formal of Sins past , or Virtual of Sins to come , Those in Christ are not to pray for , as that which is yet to be , or indeed now can be a-new granted to them , ( There being no possibility of the Dissolution of an Obligation , where is none of the Obligation it self , so to be Dissolved ) But they are to praise God through Christ for it ; as that which is already , upon their first believing ( and thereby Being ) in Christ , fully granted to them , beyond all Need of Repetition , because beyond all Possibility of Intercision : Especially when it is not more their Duty in Prayer , to take to themselves the due Shame ( as of the Remainders of the filth and power of Sin still in their Natures , so ) of the Gospel-Guilt of Sin still on their Persons ; then to give to God the due Glory of his Grace ( as in the initial purging of the filth of Sin out of , and subduing the power of Sin , in their Natures , so ) in the perfect Removal of the Legal Guilt of Sin from off their Persons ; which seems to have been the Apostle's very frame and carriage , Rom. 7. 24 , 25. and 8. 1. Gods continuance indeed ( or non-Revocation ) of such his gracious pardon ( even till his pronouncing the Final Sentence of it at the General Judgment ) together with their own continual further renewed Sense and Assurance of such its both Grant and Continuance , those in Christ are to pray for : There being Need of , Precept for , and Promise to Prayer for these latter ; none at all for those former , either Formal , or Virtual Pardon to be Repeated . Gospel-Pardon of Sin , or Dissolution of their Gospel-Obligation for Gospel-Sin to Gospel-punishment , i. e. Fatherly Chastisement , Those in Christ are to pray for : ( as of that Guilt or Penal Obligation , which can alone in that State be incumbent on them , and on them alone ) This not Absolutely , but Conditionally : And that not only upon Condition of Faith ( the only Condition of Legal Pardon ) or only Faith and Repentance together ( the joynt ordinary , but not only Condition of Gospel-pardon ) . But upon such Conditions also , if and so far as , it may be consistent with Gods Glory , their own , and others good , so far forth ( and no further ) it may be pardon'd ; i. e. That their Heavenly Father would no further Chasten them his Children for their Sins , then may be conducing to the afore-mentioned Ends : And so far sorth , as they have daily Need of their own to seek , the Precept of Christ for seeking , and the Promise of Christ , for receiving Gospel-Pardon ; So also the Spirit of Christ so to seek , that they may receive it ; that is , not only with such Child like fear of Chastening , Threatned by an offended Father , but also with such godly Sense of , and Sorrow for their Offences themselves , and such Humble Gospel-Confidence ( upon the Conditions specify'd ) of promised Pardon from a Gracious , though Offended Father , as those out of Christ , do not , cannot seek Legal-Pardon withal : Even as we see Pardon , not with less Earnestness , but with much other manner of Affections and Assurance , begg'd by a Child from a Father , than by a Prisoner from a Judge . IV. Arguments proving Directly the Main , and by just Consequence the Whole of all this . The Legal Guilt of Believers Sins to come , is in the same Capacity of being Dis-imputed , and pardoned to them , as it was of being Imputed to and discharged by Christ. All the Legal Guilt of all the Sins to come of all Believers after Christ , was Legally Imputed to , and discharged by Christ. Ergo &c. And if the Legal Guilt of both Sins and Persons , not yet in being , might be Legally Imputed to , and discharg'd by Christ ; much more may the Legal Guilt of Sins not yet in being , be Legally Remitted to Persons already Being , and being Believers , Virtually , and in such Persons , though not Formally , and in such Sins themselves . The Legal Guilt of their Sins may ( at least ) as well be Virtually disimputed to Believers , before committed by them , as the Satisfaction of Christ , Formally Imputed to Believers , before wrought by Him. This , before wrought by Him , was Formally Imputed to all Believers before Christ. Ergo , &c. Reason of the Major : For if the Acts of Moral Causes may be Morally put forth before such Causes are themselves Actually in Being ( as it was in that Case of Christs Satisfaction not then wrought , when putting forth its Moral Act , in its Formal Imputation to the Formal Pardon of the Legal-Guilt of Sins past , to Believers before Christ ) much more may such Moral Impediments be laid in before such Causes are in Being , as shall effectually hinder the putting forth of such their Acts , when such Causes come Actually to be ( as it is in this Case of Christs Satisfaction now wrought , Formally Imputed to the Virtual Pardon of Believers Sins to come , effectually hindering the putting forth of their Moral Act , the deriving of any Legal Guilt upon such Persons , when such Sins are come ) Or with any who conceive the Satisfaction of Christ , not yet Formally wrought by Him , could not be Formally , but only Virtually imputed to Believers , before Christ Incarnate , Let the Argument run thus . That which , but Virtually Imputed , was efficacious to the Formal Pardon of the Legal Guilt of their Sins past , who believed in Christ yet to come , cannot , being Formally Imputed , be inefficacious to the Virtual Pardon of the Legal Guilt of their Sins to come , who believe in Christ already come . But the Satisfaction of Christ , &c. Ergo , &c. And then let the Reason in the Form of Argument before used , be accordingly applyed . The Sins of Believers are so Remitted to them , as the Satisfaction of Christ for their Sins was Wrought by Him and Imputed to them . That was not Wrought by Him , and Imputed to them , some parts of it for some , and other parts for other their Sins ; But all of it together for all their Sins . Ergo , &c. For though the Sufferings of Christ were many , his Satisfaction was but One , made up of all his Sufferings : And as his Sufferings , however severally and successively undergone by Him , are yet all together in their Legal Satisfaction , at once Imputed to Believers ; So their Sins , however ( in the Acts of them ) severally and successively committed by them , are yet ( through that Satisfaction of those Sufferings so Imputed ) all together in their Legal Guilt , at once Remitted to Believers . If a Believers Sins past before his Justification needed not many particular Legal Pardons , but were in his Justification all compriz'd in one General Act of Formal Pardon ; neither do his Sins to come after his Justification , need many particular Legal Pardons ; but are in his Justification ( as to their Legal Guilt ) all as well compriz'd in one General Act of Virtual Pardon . But , &c. Ergo , &c. Nay to speak more accurately , Formal and Virtual Pardon , are not indeed two different Legal Pardons , but only two Different Respects of one and the same General Legal Pardon , which as it respects Sins foregoing , is Formal ; As Sins following Justification , Virtual Pardon . Where can be no new Application of Christ's Legal Satisfaction , there can be no new Pardon of Legal Guilt . To the Persons of Believers can be no new Application ( though there may to their Consciences ) of Christs Legal Satisfaction . Ergo ( though there may to their Consciences ) there can be to their Persons no new Pardon of Legal Guilt . Proof of the Minor. Where by the first Act of Faith , the whole Satisfaction of Christ was wholly Apply'd , and never after , either in whole or in part , again disapply'd , there can be no new Application of it . But , &c. Ergo , &c. In whose Natures , Sin can never any more recover its Reigning Power , upon their Persons , it can never any more derive its Legal Guilt . In the Natures of Believers , Sin can never any more Recover its Reigning Power . Ergo , &c. The Minor is clear from the Apostles Assertion , Rom. 6. 14. Sin shall not have dominion over you . The Major also clear from the Reason of that his Assertion there rendred , For you are not under the Law , i. e. the Rigorous unallay'd Threatening of the Law , Ergo , not under Legal Guilt : But under Grace , i. e. Gospel-Grace allaying the Legal into a Gospel-Threatning ; Ergo , under only Gospel-Guilt of Sin. And this , if needful , may be thus further clear'd . The Unsubdu'd Power of Sin in Unbelievers , is a Legal Punishment : Ergo , the Guilt binding over to it , Legal Guilt . The Subdued Power of Sin in Believers , only a Gospel-Chastisement . Ergo , the Guilt binding over to it only Gospel-Guilt . ( Both these Enthymems proceed upon the Reason of the 14th . Argument ) . And yet further thus ; As the Subdued Power of Sin in Believers , considered under the Notion of Malum Paenae , is only a Gospel-Chastisement , to which therefore only Gospel-Guilt obligeth ; So consider'd under the Notion of Malum Culpae , it is only Gospel-Sin , Deriving therefore only Gospel-Guilt , binding over only to Gospel-Punishment . So far as Believers are freed from Law-Curse for their Sins , so far are they freed from Law-Guilt of their Sins . They are wholly freed from all Law-Curse for all their Sins , even Sins to come , as well as present and past Sins , Gal. 3. 13. Ergo , &c. Reason of the Major : Because the Commination forming Obligation to Punishment ( as the Command to Obedience ) , a Soul cannot be farther under the Obligation of its Commination , than under the Commination it self . Those who cannot be Condemned with a Sentence of Law-Condemnation for their Sins to come , cannot be guilty with Law-Guilt of their Sins to come . Believers , Joh. 5. 24. cannot be Condemned , &c. Compare Psal. 32. 2. with Rom. 4. 8. both Translations and Originals with Rom. 8. 1. and Joh. 5. 24. Ergo , &c. Reason of the Major . Because Law-Threatning , according to which Sin derives Law-Guilt , or Obligatito Law-Punishment upon any Persons , is the Rule of Gods Judgment or Sentence , which accordingly he always exactly passeth and pronounceth touching such Persons : He will by no means clear the Guilty , Exod. 34. 7. Numb . 14. 18. Nah. 1. 3. compared with the immediately before cited Texts . The Principal can no longer be under any thing of that Law-Obligation , which was fully satisfied by the Surety , and that Satisfaction fully apply'd to the Principal . And so 't is between Christ and Believer in this Point : Ergo , &c. Reason of the Major . Because Principal and Surety ( however Physically or Metaphysically Distinct ) are Legally ( or in Law-Construction ) but one and the same Person . The Curse of the Law can have no more to do with Believers in Point of Condemnation , than the Command of the Law in Point of Justification . The Command of the Law can have nothing at all any more to do with Believers in point of Justification ; Ergo , &c. Or thus . The Threatnings in the hand of Christ is temper'd and allay'd with as much of Gospel-Indulgence to Believers as the Precept : The Precept in the hand of Christ bindeth not to Obedience for Justification in any their Duties to come . Ergo , Neither the Threatning to Condemnation , or any Legal Punishment , for Disobedience in any their Sins to come . The perfect Satisfaction of Christ Imputed to Believers , is no more consistent with any their future Obligation to Death and Hell for their Sins to come , than the perfect Merit of Christ imputed to Believers is consistent with any their future forfeiture of Heaven and Glory , by their Sins to come . But &c , Ergo , &c. The Satisfaction of Christ imputed to Believers is of as much force to prevent the Legal Guilt of their Sins to come , as to Remove the Legal Guilt of their Sins past . But &c. Ergo , &c. And if it do not keep off such Guilt of their Sins to come , from Redounding , how doth it keep off such Guilt of their Sins past , from Recurring upon their Persons ! Law-Guilt can no more Redound upon the Persons of Believers from any the Acts of Sin proceeding from them , than from all the Habits of Sin Residing in them , and even Original Sin it self more deeply rooted in corrupt Nature then the Habits . But &c. Ergo &c. Nay the Transient Acts of Sin proceeding from Believers , have much less Fundamental , Habitual Guilt or Demerit in them , than the Indwelling Habits , or Original Sin , they proceed from : And therefore are much less able to Derive any Actual Legal Guilt upon their Believing Persons . And this was one main ground of Comfort the Apostle bore up his believing Soul upon , under the trouble of all the Habits of Sin in his Nature , Rom. 7. 24. that they derived no Legal Guilt upon his Person , Rom. 8. 1. Such as is the Punishment of a Believers Sin , before Formally Pardoned , such is the Guilt of his Sin when committed . That is not ; Ergo , this cannot be Legal , but only Evangelical . Reason . Because , Guilt being a Penal Obligation , and Penal Obligation a Relation of the Person to the Punishment , This Relation must be such as its Term , the Punishment related to . A Person cannot be under two cross and contrary Sentences of God together . A Sentence of Justification adjudging him to Heaven and Glory upon the Righteousness of Christ ; And a Sentence of Condemnation adjudging him to Death and Hell for his own Sins . But so should a Believer be , could any Legal Guilt Redound upon his Person from his Sins . The Reason of the Major in the 8th . Argument , having its full force here also . An Elect Persons Sins to come , are in a better posture and state of Pardon to him in his own Person upon his Believing , than they were in the Person of Christ only , before his Believing . They , before his Believing , were Fundamentally pardoned ; Ergo , upon his believing pardon'd Actually . Actually-Virtually , though not Formally . Otherwise something might be Legally laid to the Charge of God's Elect , contrary to that of the Apostle , Rom. 8. 33. Where the Word Elect is to be understood consequenter ( as they call it ) of Elect Believing Ones . The main strength of all ( that any otherwise minded may have where-against mainly to oppose themselves ) lyeth here . All Obligation to Punishment , is from the Threatning ( as all to Obedience from the Precept ) a Threatning , whose own power of Penal , Legal Obligation is Dissolved , can no more give power of Penal Legal Obligation to Sins to come , then it can to Sins past . So that in Conclusion , These cannot be Formally pardoned , where those are not pardoned Virtually . The Opposite Opinion , Unavoidably exposeth Justification to Infinite Intercision : For if any , the Greatest Sin , of a Justified Person bring him under Actual Obligation to Legal Punishment ; every , even the least Sin must do so too . And the Answer , by Distinguishing the Act and State of Justification , that the Act of Justification is Subject to much , but the State to no Intercision , will be found altogether incompetent , if we consider , 1. That the Act of Justification ( if we 'l speak properly ) being God's , and the State ours , The Act cannot be rescinded , where the State of Justification remains intire : Because God alway exactly judgeth of things , accordingly as they are in themselves . 2. That the State of Justification cannot remain intire , where the Act is rescinded : Because things are alwayes exactly in themselves , accordingly as God judgeth of them : Insomuch , that whereas the Truth of things is the Measure and Rule of our Judgment , Gods Judgment is the Rule and Measure of the Truth of things . 3. That God's Act of Justification , as well Conserveth , as Createth , our State of Justification . And therefore so strict and necessary is the Dependance of our Justified State upon his Justifying Act , that the One cannot be more or less , either Intire or Rescinded , then the Other . 4. That this Answer provides not any Salvo against the Mischief of such Intercision , as well ( if not as much ) by our less , as greater Sins : Less Sins indeed do not waste the Conscience , destroy its Peace , and Dead the Sense of Justification ( wherein the main of that Peace lyeth ) as Greater Sins do . But if the Greatest Sins of a Believer Rescind his Justification ( as they cannot but do , if they bring him under Legal Guilt , or Obligation to Legal Punishment ) his Least Sins must do it no less than they . Which , either as to State , or but Act of Justification , one would think no man should be forward to assert . Plainly destroyeth much of the Essential Difference , not only between Chastisement and Punishment properly so called ; But even between the two Estates in and out of Christ , and the two very Covenants themselves , of Works and of Grace . Preserve but these two States under these two Covenants , both in their due Distinctions , and the following Notion must in its full Strength and Evidence , irresistibly prevail to the Final Decision of this Controversie . Such as is the Law a Person is under , such is his Transgression of the Precept of that Law , such the Guilt according to the Threatning of that Law , redounding upon the Person from that Transgression ; Such the Punishment that Guilt bindeth over to ; And such the Pardon of that both Guilt and Punishment . If the Law or Covenant of Works , the Transgression , Guilt , Punishment , Pardon , all Legal . If the Law of Faith or Covenant of Grace , The Law made up into Gospel in the Hand of a Mediator ( for the Law of Nature , or Moral Law , is one and the same under both these distinct Covenants ) , The Transgression , Guilt , Punishment , Pardon , all accordingly Evangelical . Two only considerable Objections , I apprehend , may be made against this Doctrine . This Doctrine throws open a wide gap to all Loosness and Licentiousness of Life , as throwing down the greatest Mound and Bar against Sin , Fear of contracting Legal Guilt , or Obligation to Legal Punishment . Ans. 1 This seems to be an Objection of meer Carnal Men , who according to the meer , carnal , corrupt complexion and agreeable Inclination of their own Hearts , thinking with themselves what perverse use they should make of such Pardoning Grace , were they the Subjects of it , make an Estimate of others who are indeed so , by themselves judging they also cannot but do the like . But Ans. 2 To whose Persons the Legal Guilt of Sin is thus Pardon'd , in their Natures the Reigning Power of Sin is so Dethron'd and broken down , as thenceforward they can only be Guilty of Sins of Child-like Infirmity ; as to which God stands in Christ engaged , upon their Gospel-Repentance , to walk with them in a Covenant of Fatherly Pardoning Grace and Mercy : Insomuch , that whereas Rom. 6. 12. the Percept makes it their Duty , that Sin should not reign in their mortal bodies ; the Promise ver . 14. makes it their Priviledge , that sin should not have Dominion over them , because not under the Law , but under Grace : And in ver . 15. the Apostle urging this very Objection , puts it off , as he doth else-where also , with the greatest abhorrence of a God forbid . Ans. 3 Those who pass under this Relative change of the State and Condition of their Persons from a State of Sin to a State Grace , perfectly Justified in the Name of the Lord Jesus , i. e. by the Satisfaction and Merit of Christ , imputed to them ; pass also at the same time under an Absolute Change of the meerly carnal , sinful Complexion and Disposition of their Natures , to some Degree of a Spritual Frame and Temper , Sanctified by the Spirit of their God , 1 Cor. 6. 11. put into them in Habitual Sanctification ; and as to Actual Sanctification , by his Actual Influences , Rom. 8. 14. Acting and Leading them , as Children of God , in all the good wayes of God their Father . So that from the Later of those Changes , they have their Principle and Power ; and from the Former , their Argument and Engagement , not to walk after the Flesh , but after the Spirit , Rom. 8. 1. Their Dis-obligation to Legal Punishment , their Obligation to Gospel-Obedience , and that a powerful Constraining Obligation also , 2 Cor. 5. 14 , 15. Ans. 4 Among , and above other Habits and Principles of Grace , Gospel-Faith , Child-like Love , and Fear , have an especial Influence upon , and Sway in the Souls of such changed ones ; to this Purpose 1. Faith , that instates in such Pardoning Grace , is the root of all their Obedience , as Infidelity is the Root of all others Disobedience : Faith purifying their Hearts , Acts 15. 9. Faith , whereby they believe , not only the Promises of God , the Grace and Mercy bound up in them ; but the Precepts of God also Psal. 119. 66. the Obedience and Duty bound up in them ; that these Precepts are Holy , Just and Good ; and that Duty and Service they require , reasonable Duty and Service ; Reasonable for God to enjoyn , and Reasonable for them to perform . 2. Love of Christ , upon consideration of what he hath done and suffer'd to procure this Pardon for them , which will make his whole Law a Law of Love to them , and their Observance of it , sweet and easie for them . And if the Woman in the Gospel , Luke 7. 47 loved Christ the more , the more Sins he forgave her ; the Virtual Pardon of Believers Sins to come , being more , than the Formal Pardon only of Sins past , will make them Love more , and consequently Sin less , and obey more . 3. Child-like Fear of Fatherly Chastisements , will impress and preserve more effectual Dread of Sin , upon the Hearts of Believers , than Slavish Fear of Judiciary Punishments , will do upon the Minds of Unbelievers : Whereof much might be said here , if enough had not been said before . Ans. 5 As Formal Pardon of Sins past doth not less , but more affect with Godly Sorrow for such Sins past ; So doth Virtual Pardon of Sins to come , not engage to less , but more of Godly Watchfulness against Sins , for the time to come . This Doctrine will Destroy Prayer for Pardon of Sin , leaving neither Need of , nor Room for it , in Believers . But this Second Objection hath been sufficiently answered in the Third Head of this Discourse , where 't is made clearly to appear , that this Doctrine is so far from being Destructive of , that 't is Instructive in , and about , Prayer for Pardon . FINIS . THE Righteousness of God through Faith , upon all without Difference who do beleive : In 2 Sermons on Rom. 3. 22. By Nathaniel Mather , Preacher of the Gospel . 1694. The Conquests and Triumphs of Grace , being a brief Narrative of the Success which the Gospel hath had among the Indians in New-England . By Matthew Mayhew . 1695. Batteries upon the Kingdom of the Devil . By Mr. Cotton Mather Authour of the late Memorable Providences , relating to Witchcrafts and Possessions , and of early Piety Exemplified . All Printed for Nath. Hiller , at the Princes-Arms in Leaden-Hall-street overgainst St. Mary-Axe . 1695. Notes, typically marginal, from the original text Notes for div A42736-e210 Drawn from 1. Imputation of Believers Sins to Christ before eommitted by them . 2. Imputation of Christs Satisfaction , to Believers before wrought by Him. Arg. 3. Imputation of Christs Satisfaction as wrought for Believers . Arg. 4. Proportion twixt Sin foregoing and following Justification , as to any need of many particular Legal Pardons . Arg. 5. Impossibility of Christ's Legal Satisfaction being often applyed . Arg. 5. Proportion between the Guilt and Power of Sin. Arg. 7. Believers Exemption from the Curse of the Law. Arg. 8. Believers Freedom from the Sentence of the Law according to the Curse . Arg. 9. Law Relation betwixt Principal & Surety Arg. 10. Proportion betwixt the Commination and Command of the Law , incumbent upon Believers . Arg. 11. Proportion betwixt Satisfaction and Merit of Christ imputed to Believers Arg. 12. Proportionable Power of Christ's Satisfaction imputed against future and past Sins . Arg. 13. Proportion 'twixt Habits & Acts of Sin in Deriving Guilt . Arg. 14. Proportion betwixt Guilt and Punishment of Sin. Arg. 15. Impossibility of being under two contrary Sentences of God , together . Arg. 16. Different State of Pardon of Elect persons Sins to come , before and after Faith. Obj. 1. Obj. 2. Answ. 
A67000	----	The freeness of Gods grace in the forgiveness of sins by Jesus Christ, vindicated. Against the doctrine of Mr. Fergusson, in his sermon preached at the morning lecture, the fifth of August 1668. in a letter to a friend. By H. W. a lover of the truth that is according to Godliness. H. W. 1668 Approx. 46 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A67000 Wing W35 ESTC R217619 99829277 99829277 33714 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67000) Transcribed from: (Early English Books Online ; image set 33714) Images scanned from microfilm: (Early English books, 1641-1700 ; 1940:13) The freeness of Gods grace in the forgiveness of sins by Jesus Christ, vindicated. Against the doctrine of Mr. Fergusson, in his sermon preached at the morning lecture, the fifth of August 1668. in a letter to a friend. By H. W. a lover of the truth that is according to Godliness. H. W. 19, [1] p. printed for J. J. and are to be sold at William Crooks, at three Bibles near Temple Bar, and at Peter Parker's in Billeter Lane, London : anno 1668. "Mr. Fergusson" = Robert Ferguson, who replied to this tract in an appendix to: Justification onely upon a satisfaction. The title of the sermon which provoked the controversy has not been traced. Reproduction of the original in the Exeter College Library, Oxford University. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ferguson, Robert, d. 1714 -- Controversial literature -- Early works to 1800. Grace (Theology) -- Early works to 1800. Forgiveness of sin -- Early works to 1800. 2008-01 TCP Assigned for keying and markup 2008-02 SPi Global Keyed and coded from ProQuest page images 2008-03 Emma (Leeson) Huber Sampled and proofread 2008-03 Emma (Leeson) Huber Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE Freeness of Gods Grace IN THE Forgiveness of Sins , BY JESUS CHRIST , VINDICATED . Against the Doctrine of Mr. Fergusson , in his Sermon Preached at the Morning Lecture , the fifth of August 1668. in a Letter to a Friend . By H. W. a lover of the Truth that is according to Godliness . Rom. 3. 24. Being justified freely by his Grace , through the Redemption that is in Jesus Christ . Col. 1. 14. In whom we have redemption through his Blood , even the forgiveness of sins . Prov. 12. 15. He that justifieth the wicked , and he that condemneth the just , even they both are abomination to the Lord. London , Printed for J. J. and are to be sold at William Crooks , at three Bibles near Temple Bar , and at Peter Parker's in Billeter Lane , Anno 1668. My Friend , BEing the other day in your company , you told me of your being the fifth instant at the morning Lecture , where ( as you said ) a great company of well disposed people were assembled to hear : I was glad to hear it . Then you gave me to understand that one Mr. Fergusson there preached at that time from Heb. 2. 10. And you also gave me in writing an account of his Sermon , desiring me to peruse it . Sir , your Paper I return with many thanks , and therewith also a few Animadversions upon the Sermon , which you may read when your leasure permits you . There are three faults inexcusable in a Preacher , as all do acknowledge , for it is in it self most evident . First , To propose a Text out of the Holy Scriptures , and thence to draw Doctrines which are true in themselves , but which the Text affords not . This is one way of prophaning the Word of God , and of doing the Work of the Lord negligently . But , Secondly , It is a greater fault , and much more to be lamented , when such Doctrines or Theses are grounded upon a Text of Scripture , which are so far from being rightly drawn from that Text , that they are deducible from no other Text , being such Doctrines as contain not the truth in them , but are false , and therefore contrary to the Scriptures of Truth . But , Thirdly , The fault is then greatest and most of all to be lamented , when the Doctrines or Articles proposed as from a Scripture , are not meerly false , and errors of a mean import , but are false in matters of high concernment in Faith or Manners . These three things , Sir , came to mind by the unhappy occasion of your Preachers Sermon , whom I may charge , though not with the first of those faults , ( for he was not so little unhappy , as to preach Truth from a Text that reach'd it not to him ) yet I may charge him with not onely the second ; but the third also : For alas ! ( I grieve to speak it ) he preach'd such a Doctrine , which greatly reflects disparagement upon Almighty God , in respect of his Goodness , Wisdom , and Power , and therefore must needs have much of malignity in it , how devout soever the Preacher may seem to be . Now that you may not think me to be rash and inconsiderate in thus charging that Gentleman , give me leave to evince by a few words the truth of the Charge . I pray consider his Text , and his Doctrine grounded thereon . The words of the Text are these , For it became him for whom are all things , and by whom are all things , in bringing many Sons unto Glory , to make the Captain of their Salvation perfect through sufferings . His Doctrine was this ; That there was no other way imaginable or possible , whereby God might forgive sins , but by a full and plenary satisfaction made to his Justice by the death of his Son. He branches this Doctrine into three Propositions ; which are these , 1. That it is not possible for God to pardon sin and save sinners , without satisfaction to his Justice . 2. That it was impossible to obtain satisfaction by any other way but by Christ . 3. That Christ hath given God a full and plenary satisfaction , and thereby made way for the bringing of all those Sons to Glory that the Father and he agreed about when he undertook this work . Now consider ( I pray you ) seriously whether any man but one that is first prepossess'd with such an Opinion , could have drawn such a Doctrine from that Text. The terms I am sure are at a vast distance . The Text saith , It became him for whom are all things , &c. Now suppose that to be in the Text which is not , viz. That Christ made satisfaction to the Justice of God for mens sins , in Mr. F's sence ; it will not follow from this , It became God , &c. First , That it was impossible to have been otherwise ; for Mr. F. knows well enough , that though God cannot chuse good or evil , yet he may chuse this or that good ; so that when it is said , That such or such a thing becomes God , it doth not follow that the omission of that , and the chusing of another , might not also have become him . It did well agree with the Wisdom and Goodness of God , to make the Captain of our Salvation perfect through sufferings ; But what are we , poor silly Worms , that we should hence conclude , That the Wisdom of God could have found out no other way for his goodness to appear unto us in ! Let us be thankful for this that he hath done , and admire his Wisdom in it ; but let us not by our wisdom set bounds to the onely wise God. However , let us not do it , grounding upon a Text that will not justifie us therein , as this Preacher doth . But secondly , How doth it arise from this Text , That Christ made full satisfaction to the Justice of God ? The Text saith , — To make the Captain of their Salvation perfect through sufferings . As if for God to make Christ perfect through sufferings , and for Christ to make satisfaction to the Justice of God were all one . Whereas , for God in bringing many Sons to Glory , to make the Captain of their Salvation perfect through sufferings , seems plainly to imply no more but this ; To make the Captain a perfect and compleat Captain or Leader . 1. By making him to be to his Souldiers or Followers , those Believers he was to bring to Glory , a Pattern in doing , in suffering , and in receiving of Glory . 2. By making him to have pitty and compassion towards them in all difficulties and sufferings , through having experience of the same himself . 3. And lastly , By giving him power to supply them in the way , and give them glory at the end , inasmuch as by his sufferings he came to sit down at the right Hand of God. If any man of a more refined wit than ordinary , can draw any thing more from these terms , yet I perswade my self , That no man will ever be able to convince an impartial hearer , that Christ's being made perfect through sufferings , is , Christ's making full satisfaction to the Justice of God. But if this Proposition be not to be found in the Text , much less the other two ; that it was not possible for God to pardon without a satisfaction , and that no other could do it but Christ . Now having shew'd you , that his Doctrine is not in his Text , nor deducible from it ; I shall shew you in the second place that it is false , and therefore not deducible from any Text , but contrary to the Scriptures . But to make good this charge , it would behove me to write a large Volumn , if I should disprove all the frivolous Arguments that are wont to be brought for the maintaining it , but I intend only a short Letter , and therefore shall content my self , 1. To shew you the contradiction of this Doctrine to it self , and to the holy Scriptures . 2. To vindicate those Scriptures , or the chief of them he brings for proof , from giving countenance to his Doctrine . And , First , That it is contradictory to it self and the Scriptures , observe two clauses in it ; one is , Making full satisfaction to the Justice of God ; the other is , God's forgiving sins . To make full satisfaction to the Justice of God for sin , is in this Preacher's sence , To bear all that punishment which is due to men for their sins in their stead . To forgive sin , is , according to the Apostle Paul , ( Rom. 4. 7 , 8. ) Not to impute sin , or to deal with the sinner as if he had not finned . But now every one may perceive that these two are contradictory ; as , to bear all the punishment due to sin , and to bear none of the punishment due to sin . To exact of the sinner or his surety ( as they speak ) all the punishment which he owes ; and , to exact neither of the sinner nor his surety any thing that he owes : For whether the sinner himself or his surety bear the punishment of his sin , sin is in that case imputed . If these be not flat contradictions , I know not what are ; for the terms in the affirmation and negation , are taken in the same sence and latitude : So that for any one to say , That God could not pardon mens sins till Christ had made full satisfaction to his Justice , is alike as to say , The King cannot pardon a Rebel without punishing as the Law requires ; forasmuch as to pardon , is , not to punish as the Law requires . And this is so clear and evident , that in all other cases save in this , even the Asserters of this Opinion do easily perceive the absurdity : Which of them having committed an offence , deserving death by the Law of the Land , would account himself pardoned , if all that punishment were exacted that the Law required ? In debts of money , which may be transfer'd from one to another , which of them would account himself forgiven a debt of an hundred pounds , if he himself , or any other paid it in his name ? What an empty vain word would Forgiveness be at this rate ? Pay me all you owe me and I will forgive you , is either a senceless or cruel saying . What! must we be absur'd onely in our Faith ? Must Absurdities there be reputed for Mysteries ? Why not believe the Papists then , when they assert the Bread to be Flesh , and say it is a Mystery ? Nay , much rather believe them than these , for they have the words of Scripture on their side , but these have not , save ill-forg'd premises . Thus you may see this Doctrine is contradictory to it self , as much as punishing and not punishing , exacting a debt and not exacting it , are flatly contradictory . That it is contrary to the Scripture , is proved by the same labour , for every thing absurd , and contradictious to it self , must needs be contrary to the holy Scriptures . But more particularly , 1. It is contrary to all those Scriptures that speak of God's forgiving , or pardoning , or remitting our sins through Jesus Christ , or through his Blood. And I think I need not tell you , the Scriptures are full of such . Will it not be impertinent to name a few among so great a number ? Nay , is it not the main purport of the Gospel , to shew that God forgives us our sins by Jesus Christ ? John Baptist the fore-runner of Christ , — Preaching the Baptism of Repentance for the remission of sins , Luk. 3. 3. Christ himself taught us to pray , Forgive us our debts , as we also forgive our debtors , Mat. 6. 12. & v. 14 , 15. For if ye forgive men their trespasses , your Heavenly Father will also forgive you . But if ye forgive not men their trespasses , neither will your Father forgive your trespasses . Will any man be beholden to us for forgiving his trespasses , when we have receiv'd full satisfaction , as much to a tittle as the Law allows ? Or , dare we say , We immitate God , when we do not pardon them any thing , except we have our due to a doit ? Might not the Servant in the Parable ( Mat. 18. ) have excus'd himself for his severity to his fellow-servant by this Doctrine ? For his Lord said , v. 32 , 33. O thou wicked Servant , I forgave thee all that debt , because thou desiredst me ; Shouldst not thou also have had compassion on thy fellow-servant , even as I had pitty on thee ? Might he not have replyed , Lord , thou didst receive a full and plenary satisfaction for me , but I received no satisfaction for him , and therefore thy example is no Argument in this case ? Is not this to clude the most plain and excellent Precepts and Arguments in the Gospel ? Christ saith in the institution of his last Supper , Mat. 26. 28. For this is my Blood of the New Testament [ Marg. Covenant ] which is shed for many for the remission of sins . He doth not say , for the satisfaction of divine Justice ; for the bearing the punishment of your sins : for what hath a Covenant or Testament to do with satisfaction , or punishment for sin ? And after his resurrection , he said unto them , [ the Diciples ] Thus it is written , and thus it behoved the Christ to suffer , and to rise from the dead the third day : and that repentance and remission of sins [ not satisfaction for sins ] should be preached in his name &c. accordingly the preachings of the Apostles and Evangelists are full of this Doctrine of remission of sins . See a few , Act. 2. 38. ch . 3. 19. ch . 5. 31. ch . 10. 43. ch . 13. 38. 2. This Doctrine of Christ satisfying the Justice of God by bearing the punishment due to their sins , is contrary to all those Scriptures , that attribute our Remission or Salvation to the Grace , Mercy and Kindness of God : for what is more contrary to Mercy than punishing the miserable to the utmost ? what is more contrary to Grace , than to give nothing but what one is paid for ? what more opposite to Kindness or Goodness , than exacting all that strict Justice may require ? Now the Name of the Lord is proclaimed , Exod. 34. 5 , 6 , 7. The Lord , the Lord God , merciful and gracious , long-suffering and abundant in Goodness and Truth , keeping mercy for Thousands , forgiving iniquity , and transgression and sin ; ( Here it follows , that I may take notice of it in my way , because the Preacher urges it to prove that God cannot forgive sin without satisfaction ) and that will by no means clear the guilty . I pray Friend , consider this Text that is cited by us both , and that upon a contrary account , and see if it can possibly be meant by the Lords not clearing the guilty , after his being merciful , gracious , &c. that he will indeed pardon sin , when he hath taken as much punishment as the Law requires , but he wil by no means bate any thing of that . As if the Lord were very gracious and merciful , because he takes no more than the Law allows . O wonderful Mercy , that this Preacher attributes to the most merciful Lord God! see Psal . 103. 8 , 10. The Lord is merciful and gracious , slow to anger and plentious in mercy . He hath not dealt with us after our sins , nor rewarded us according to our iniquities . But according to this Gentlman , God must reward every one according to his Iniquities ; for every one must bear the full punishment of his sins , either in his own person or in the person of another . See v. 13. Like as a Father pityeth his Children , so the Lord pityeth them that fear him . That is , if the Lord can get any body to be punished in their stead , and make full satisfaction to his avenging Justice , then they shall go free . See also Jer. 3.12 . Joel 2.13 . Jona . 4.2 . or shall I transcribe a great part of the Bible to this purpose . I cannot omit to mind you of our Lords precept , Luk. 6.35 , 36. where he saith , Love ye your enemies , and do good and lend , hoping for nothing again : and your reward shall be great , and ye shall be the Children of the Highest : for he is kind unto the unthankeful and to the evil . Be ye therefore merciful as your Father also is merciful . Is God kind to the unthankful and evil ? how comes it to pass ? according to this Gentleman , either Christ or some other made satisfaction for them , or else I know not how it could be . 2 Cor 1. 3. God is called the Father of mercies . In that Prophesie , Luke . 1. 77 , 78. To give knowledge of salvation unto his people by the remission of their sins , through the tender mercy [ marg . Bowels of mercy ] of our God. The great reason of the blessings of the new Covenant is this : for I will be merciful to their unrighteousness , and their sins and their iniquities will I remember no more . Heb. 8. 12. I would sain pass from this matter as obvious to every one , but that text in Jam. 2. 13. will not let me go . For he shall have Judgement without Mercy , that hath shewed no Mercy : and Mercy rejoyceth against Judgement . Where you may observe that Mercy is opposed to Judgement or satisfaction of Justice , and that gloryeth against this . Whereas were this Gentlemans doctrine true , Judgement would glory against Mercy . That this Doctrine of full satisfaction to avenging Justice ( I say ) is contrary to all those Sriptures that attribute our remission or salvation to the Grace of God : me thinks I should not need to cite texts in this case to such as profess to live under a Covenant of Grace , and commonly suspect every thing that is but said to lessen the Grace or favour of God. But give me leave to mention one or two among a multitude . And that of the Apostle to the Ephesians , ( ch . 1. 7. ) doth first present it self , In whom we have Redemption through his Blood , the forgiveness of sins according to the riches of his Grace . Here forgiveness of sins is ascribed to the riches of Gods Grace , though it comes through the Blood of Christ . Would it have bin any such rich Grace for God to let men alone after he had punished their sins to the utmost ? See Col. 1. 14. a parallel place to this in Eph. I. In both which you may note that redemption is expounded by remission of sins . See also Rom. 3.24 . Being justified freely by his Grace , through the redemption that is in Jesus Christ . How justified by Grace or savour , if by a full satisfaction ? O , you will say ; Because God gave Christ , and procur'd him to make this satisfaction . But suppose that could be ; How then justified freely or gratis by his grace , if he received a ful satisfaction ? Can a man be said to deliver his imprisoned Debtor freely or gratis by his Grace out of prison , and from his obligation , though he procure another to pay him the mony ? sure Mr. F. would not think so , if he were that captive Debtor and so deliver'd . And this Apostle in the next Chap. Rom. 4. 4. and 11. 6. argues the opposition between Grace and Debt , and Grace and works , shewing that they mutually destroy each other ; so that if God received full satisfaction , he is obliged in Justice , as this Preacher saith , to take no more ; and our Justification accordingly will be no longer of Grace , but of Debt . — Thus this Preacher doth unawares destroy the Grace of God , while he preaches up a penal satisfaction of Justice . Now I might proceed to other Scriptures and Arguments to which this Doctrine of satisfaction is contrary : but I am writing a Letter , and perhaps I may have occasion to produce some of them by way of Answer to some of his Argumentations . And I shall as I go along , prove against him that which I proposed in the beginning , as the third and greatest fault in a Preacher , namely , That his Doctrine is not only false , but false in a matter of high comcernment in the faith of a Christian . And first I take notice he argues from Gods threatnings that there must be a satisfaction : but he allows this satisfaction to be made either by the Criminal or by his Surety . But I would fain have him to shew me that threatning of punishment , that may be satisfied either by the party offending or his Surety . To Adam he saith , In the day thou eatest — dying thou shalt die , Gen. 1. 17. and , Cursed is every one that continueth not in all things , &c. Deut. 27.26 . & Cal. 3.10 . The soul that sinneth it shall die , Ezek. 18.4 . Here is no mention of a Surety . Let him that addeth , or its Surety , take heed of the Curse denounced against him that adde●● or diminisheth &c , but perhaps he hath a Surety that can and will bear it for him . 2. He argues from the congruity of it to the Righteousness , Wisdom and other Attributes of God , to pardon sin upon a full compensation . He cites Rom. 3 . 25 , 26. — that he might be just . But we have seen already in the 24. vers . of that Chap. that the Justice there meant , is such as consists with justifying gratis and therefore without a full compensation . 3. He argues from the Holiness , Purity and Righteousness of the Nature of God to the necessity of the punishment of every sin . But he doth here again take the boldness of adding a surety , for the bearing of this punishment . I beseech you my Friend , make a stand , and tell me , supposing such a nature in God as obliges him to punish every sin , whether that Nature can be satisfied with the punishment of another that is innocent instead of him that is guilty ? And again , whether that Holy Nature of God doth not oblige him as much not to punish the Righteous , yea though he be willing , as to punish the guilty ? He saith , He cannot see how it was consistent with the Righteousness of God , to punish an innocent , if he could have saved sinners without it . O wonderful Righteousness of God , that obliges him to punish an innocent person , because he cannot pardon freely the least sin ! An innocent person did I say ? You must suppose that this person is of equal worth to a whole World of innocent persons ; and then you must suppose that God is necessitated from his Nature to punish eternally this whole World of innocent persons , if he will save from eternal punishment a few guilty persons . This may seem strange , but if you consider it , you will find it full of Truth ; For it is suppos'd , even by this Preacher , that Christ did as much in the bearing of the punishment of mens sins , as if the whole World of sinners should have been punished eternally . Now it follows clearly , that if you suppose the Surety to have been Righteous Men , and not Jesus Christ ; there must have been a whole World of such Righteous Men to have suffer'd eternally , to have done that which Christ did in satisfying for mens sins . I know , they that receive this Doctrine from the Pulpit , are wont to consider the sufferings of Christ as the sufferings of a few hours , but they ought to consider them as equivalent to eternal sufferings : They ought also to consider them , not only as the sufferings of a single Person , but of as many persons as it is possible may be saved by him , or rather , of as many as they are of worth to save , which are , they say , all the World , and more if more there were : And then let them if they can ascribe such a nature as this to the most merciful and just God. O , whither doth Error drive men ? Here perhaps they will argue , That it was the single manhood only that suffered , it was the Godhead that supported it , and gave weight and vallue to the sufferings ; but the God-head cannot suffer . But what is that to say , but either to confess the charge I have laid against that Doctrine , or else to make the satisfaction childish and ludicrous . For if the satisfaction given by Christ be real and something distinct from what God had before , then it contains all that horrible cruelty I have spoken of ; if it be not real nor distinct from what God had before such satisfaction given , then it is childish , giving with the one hand , and receiving with the other , or putting the thousands of pounds of his own Godhead into the scale with the penny of the manhood , ( as I may so say ) to make up a full satisfaction or payment ; Who that considers it can bear such a Doctrine ? He goes about to prove the necessity of punishment of all sin from two considerations ; first , From the nature of sin to which punishment is due without any determination of God. That he that doth ill should suffer ill , is not so much ( saith he ) from the Will of God , as from the Nature of ill . But then , 1. How comes it to pass that this punishment is not inflicted upon him that doth the ill , but upon another ? Doth not his bringing in a Surety here , overthrow his reason ? If sin require to be punished , it is in him that doth the evil , not in another ? But , 2. suppose sin doth in its own nature deserve punishment , yet this doth not necessitate God to punish every sin : For we men , although we have a natural right to our limbs , and he that maim's us deserves punishment for so doing , if there were no positive Law to that purpose , notwithstanding he that is so maimed may forgive him that offence . So he that sins , gives God a right to punish him , but God may dispense with his right , if he please , or else he were more impotent than we contemptible worms . He saith , We may observe throughout the Bible that the Principle by which God punisheth sin , is the Righteousness of his Nature , so that it is against Justice in him not to punish : And he cites , 2 Thes . 1 , 6 , 7. It is a Righteous thing with God to recompence tribulation to them that trouble you , and to you that are troubled , rest . Here we see it is as wel righteous to recompence to them that are troubled , rest , as to recompence tribulation to them that trouble . But is that also from the necessity of God's Nature , and not from his gracious Will , and merciful Determination ? Again , saith he , The necessity of sins punishment is argued from the Heathens having a sense of it without Divine Revelation . But did not the same Light in the Heathens teach them , that God was Merciful and Gracious , pardoning sin without a satisfaction or full punishment ? The Ninivites did not believe that God either by the necessity of his Nature or Threatning was oblig'd to punish . Who can tell ( say they , notwithstanding an absolute threatning ) if God will turn and repent , and turn away from his fierce anger , that we perish not ? Jonah 3.9 . And in vers . 10. it is said , And God saw their works , that they turned from their evil way , and God repented of the evil that he had said that he would do unto them , and he did it not . What ? Did he inflict this evil upon some other that should bear it in their stead ? Where is this necessity of his Nature , or veracity of his threatnings , obliging him to punish every sin ? He saith , It would render all Laws ludicrous , if the breach of them should not be punished . And will not all men hate and abhor that Government as cruel and tyrannical , where every the least breach of the Law must certainly be fully avenged ? Do not all Governors forgive offences which they might punish , and that with great applause of their clemency , and as that wherein they do most of all resemble God the great Governour ? But are therefore all the Laws in the World ludicrous ? But he will make us amends for this intollerable severity , by an execrable cruelty , and that is , by substituting one who is in respect of his worth aequipollent to so many , or so many hundreds rather of innocent persons as are needed for sureties , to suffer this punishment instead of the Offenders . But how contrary is this to the reason of punishment , and to Scripture ? which though it sayes that Christ was made a surety of a better Testament , ( Heb. 7. 22. ) yet never our surety , much less to bear punishment in our stead . And here he cites ( indeed in a quite contrary sence to its true meaning , so strangely impertinent are his proofs ) Gen. 18. 25. Shall not the Judge of all the Earth do right ? For Abraham urges this against God's destroying the few Righteous with the many Wicked ; but Mr. F. urges it for the many righteous , or of one equivalent to many that a few wicked may go free . This is the natural Righteousness of God the Judge of all the Earth , which he Preaches . The Phoenicians and Carthaginians sacrificing a few men , or some of their Children in the behalf of the whole people , seems to come short of this in cruelty and unrighteousness . Now he comes to his second Proposition , That it was impossible for satisfaction to be made any other way but by Christ . But having made it appear that the satisfaction he talks of is inconsistent with the Nature of God , with his Righteousness , Mercy and Grace , as they are set forth in Scripture , this Proposition falls to the ground , and is impertinent . Onely I may observe , that in rejecting of Sacrifices , new Obedience and Sufferings , though he cites Psalm . 51. 16. for the defectiveness of Sacrifices , yet he takes no notice of the next verse , where the Psalmist saith , The Sacrifices of God are a broken Spirit ; a broken and a contrite heart , O God , thou wilt not despise . So he cites Psalm . 50. 12. to the same purpose , but waves that which follows in verse 14 , & 15. Offer unto God thanksgiving , and pay thy vows unto the most High. And call upon me in the day of trouble , and I will deliver thee , and thou shalt glorifie me . He doth not reject slain Beasts , and burnt Offerings , that he may have slain men , or such as may be eternally or infinitely punished and tormented in the stead of the guilty ; but he requires in those places sincere and hearty obedience in things morally and truly good , in place of things ceremonial and only positively good . Here he tells us , That the sufferings of men cannot satisfie , because they are not infinite in weight , for men are not capable of that . They are capable of infinite sufferings in respect of length and continuance ; but that is to be alwayes suffering without ever compleating satisfaction . Thus we see that the punishment laid upon Christ , is according to him equal to the sufferings of men for evermore . But these men if they had been sit sureties , must have been righteous men ; so the sufferings of Christ are equal to the sufferings of millions of righteous men for evermore . But how dare we say , That God , who loved his own Son more than millions of Righteous men , much more than millions of sinners , should yet lay upon him the punishment due to sinners , and that which is equal to the eternal sufferings of millions of righteous men , for the saving of a lesser number of sinners ? would it not even grieve a man of Ingenuity to be saved ( if it were possible ) at this rate ? He saith the Satisfaction is alwaies spoken of , as having been done to reconcile God. But it will be very hard , I think impossible , for him to shew but one Scripture that saith so , nay that saith but that Christ dyed to reconcile God to us , which is far less . How ordinary is it for men to think the Scriptures speak what they would have them speak ? It saith indeed , that — when we were enemies , we were reconciled to God by the Death of his Son , Rom. 5. 10. And that God hath reconciled us to himself by Jesus Christ . And God was in Christ reconciling the World unto himself , not imputing their trespasses unto them , 2 Cor. 5. 18 , 19. what need of reconciling him that so loved the world that he gave his only begotten Son ? &c. Joh. 3.16 . We come now to his proof of the main matter , ( viz. ) That Jesus Christ hath given the Father a full and plenary satisfaction , &c. Here by the way , he saith , Christ hath given the Father Satisfaction . I desire therefore to know who satisfied the Son and Holy Spirit . Or is the Son and Holy Spirit of a more merciful and gracious nature , so that they will pardon sin without a satisfaction , though the Father cannot ? For the clearing of this proposition he saith , 1. That Christ underwent what we should have undergone . And this , he saith , was in point of feeling Death and the Curse , an infinite punishment as to weight , though it was but short as to time : as Hanging is shorter than sitting in the Stocks two or three hours . He did not only undergo the Death which the Law cursed , but all the Curse which God could put into his Death . Thus far he . Here he cites Luk. 22.44 . Mat. 26. 37 , 38. Mar. 14. 33. Heb. 5.7 . Mat. 27.46 . Joh. Now my Friend , I pray read all these texts consideratly , & as many more as ye please , and see whether all or any of them say , that Christ underwent an insinite punishment , or all the Curse which God could put into his Death . Whereas he saith , Christ swett great drops of Blood , Luke saith , — as it were great drops of blood . But I would ask him a question or two hereupon . 1. Whether it be not part of the curse that men must bear , to know clearly and to be deeply sensible that they have no interest in Gods favour , and that they never shall have any , and that God hates them with an everlasting hatred ? 2. Whether a stinging and guilty conscience , as having justly deserved the Curse in their own persons , be not a main Ingredient in the Curse which men must bear ? And if these be parts of the Curse , then let him tell me whether Christ when he was in an Agony in the Garden , or when he was on the Cross , or at any other time underwent either of these ? for did he not pray to God in the Garden , and call him Father ? Did not God send an Angel to comfort him ? Did he not upon the Cross invocate God , saying , My God , my God , though he had forsaken him in giving him up to the power of his enemies ? and did he not then comend his Spirit into his Father's hands ? Luk. 23.46 . Are these the Actions , and this the state of a man under the greatest Curse that God can lay upon him ? Then be comforted ye damned , for it will not be so hard with you , as is imagined ? Did Christ think that God hated him , when he knew he was his wel-beloved Son ? and that this obedience of his in dying , should be rewarded with eternal Glory ? what Doctrine is this , that brings in the Holy One of God , despairing of Gods favour , hated of God and tormented in his own conscience with sense of unpardonable guilt ! as it necessarily follows from his assertions . He saith , it would be to lessen the courage of Christ , if his Agony proceeded from a foresight of his Death : not considering what his Text saith , that , It became him for whom are all things , and by whom are all things , in bringing many Sons to Glory , to make the Captain of their Salvation perfect through sufferings . How should Christ be a compleat Captain , if he did not experience as great trials , as any of the Souldiers are like to meet with ? And do not many of the Souldiers his followers , meet with such a sense of sufferings that are before them , as put them into an Agony ? But what if he being to break the Ice , to go first , to be a glorious example , met with with greater Hardships and difficulties , than any of those that are to follow him ? Is he not thereby the more fit to be their Captain ? may there not from hence be given a good account of all the sufferings and the death of Christ , that he was to be the Captain of our Salvation ? Did it not well become the Wisdom and Holiness of God to give repentance and remission of sins through such a person , as should obtain this Glory and Power by an obedience accompanyed with the hardest sufferings ? He now goes on to tell us that Christ underwent this Curse in our stead . And here he cites Dan. 9 . 26. Rom. 4 . 25. 1 Pet. 2. 24. Isa . 53. which in my Judgment are not the most probable prooss he might have brought for that purpose . But it being salfe that Christ underwent the eternal Curse , there is no place for his doing it in our stead . Neither did he undergo , that which he did undergo , in our stead , but on our behalf , for our good , and that we should follow his steps . So saith the Apostle Peter : Christ also suffered for us , leaving us an example , that ye should follow his steps , 1 Pet. 2.21 . He that doth any thing in another's stead , doth it , that the other may not do it ; but Christ suffered for our Example , not to free us from suffering the like . Christ suffered for us , so he entred into Heaven for us ( Heb. 6.20 . ) not in our stead , but for our good , to be a Priest , and to interceed for us that we may come thither also . Under this third particular , concerning what Christ hath wrought for us , he talks of a price for Grace , and that all Grace is given by vertue of the satisfaction of Jesus Christ . He cites to this purpose , 2 Pet. 1. 1. To them that have obtained like precious Faith — through the Righteousness of God , and our Saviour Jesus Christ : Whence he collects that God is bound in Justice to give Grace and Faith , because Christ hath bought it . It 's strange he should be unmindfull of the Apostle Paul's making Grace and Debt such opposites as destroy each other , and cannot have place in the same matter , Of which I have soken something before . Again he considers not the words he utters ; for Faith is said in this Text to be obtained by us , not only through the Righteousness of God , but also through the Righteousness of Jesus Christ . Is Christ obliged to give us Faith because he bought it ? It is in the Greek , Faith in the Righteousness of God , &c. so Righteousness may be taken for the Object of Faith , and denotes here the saithfulness of God and Christ , promising to us eternal life . These are the men that cry up the Grace of God , the free Grace of God : bat my dear Friend , if you will be but at the pains to weigh the matter throughly , ( which alas few will ) you will perceive that their Doctrine of Grace rightly understood , doth quite overthrow Grace . I have shewed you here how his Doctrine of Satisfaction is diametrically opposite to the Grace of forgiveness of sins , which God did design before the World , to magnisie by Jesus Christ in the Gospel . But he hath a pretty setch here , whereby he thinks to free himself of this charge ; and that is by telling us , ( as he doth in his Application ) That the great Mercy as well as Justice of God , appears in this Satisfaction ; because my Friends ( saith he ) though God will have a Satisfaction , yet he will procure it himself , be will be at the cost of it himself . O the wisdom of God in finding it out ! O that men would but consider what this means ! But men are mighty idle and popishly credulous in matters of Faith. The meaning then is this : That God Almighty is necessitated by his Nature to execute the punishment due to all the sins of men ; for so he saith that by sin punishment became due , and being due , it became necessary to be executed ; So that God can no more pardon one sin without due punishment , than he can lie or deny himself . Now it seems this necessity of his Nature gave him liberty ( I know not how ) to execute this punishment upon others that were righteous , in case they had been Sureties ( if any such there had been ) instead of the guilty . But there being none such , but only one , to wit , Jesus Christ his wel-beloved Son , who was of so excellent a Nature , that he could bear as much punishment in a few hours , as all the World deserved , and was not able to bear to eternity ; Therefore he commands this Son ( who would not disobey him ) to take upon him a humane nature , and therein to bear this infinite punishment , that so his avenging Justice being satisfied , he might then justifie some part of those that had finned . This is God's procuring the Satisfaction himself ; this is being at the cost of it . But let me argue with him a little : How can that be a true and proper satisfaction , which the Creditor is at the cost of himself ? It is but a shew of satisfaction , when one receives but what he himself gives , or is at the cost of . And so this specious Doctrine of satisfying Justice , will be but a meer representation of a thing that is not real . If the Creditor did receive what he did not give , then his Mercy is just so much diminished . If he receiv'd all that was due , his Mercy is nothing at all . You will say his mercy appears in this , that being at liberty to punish the sinner himself , or a righteous person in his stead , he chose to punish the righteous person and to let the sinner go free . This seems to have some little weight in it , but consider it narrowly . Here is indeed some kindness shewn to the person of the sinner : but there is just as much unkindness shewed to the person of the Righteous : but in respect to the sin , there is no mercy at all , for whether he punish the Sinner or the Righteous , the sin is fully avenged . And what good Governour I pray , would not rather in such a case punish the sinner than the Righteous ? But you will say , he rewarded the Righteous for bearing this punishment . I answer , that is just as if one did owe me a Thousand pounds , and I should procure another to pay me the money in his stead , and for his encouragement I tell him I will give him a Thousand pounds value in somewhat else . — I say this is no real , but an imaginary and represented satisfaction . So that let him turn himself which way he will , he shall never be able to make full satisfaction to Justice , and Mercy in forgiveness to stand together . By all this it appears that his doctrine is false in a matter of great concernment , as that which obscures , lessens , disparages or overthrows the Righteousness , Goodness , Mercy and Grace of God in the Gospel . Having now finished what I intended , wherein I pray excuse me if I have been too long , and pardon the errors of haste , I will take my leave ; beseeching you to be very careful of receiving any Doctrine you do not understand , especially if it seem to darken the Wisdom , or any way lessen the Grace of God : but cherish such Principles as represent God and Christ full of Wisdom , Grace and Goodness , and so beget in you humility , love , and considence towards them . Suffer not your self to be imposed upon by the bare name of Mystery , nor by the multitude of those that profess any Doctrine , but look whether you can find it in the holy Scriptures . Consider the great Vanities , Superstitions , yea and Idolatries that have crept into the Church , so that it is no great marvel if many err in this point also . Let us pray that God would be pleased to vindicate the Truth of the Gospel from the Inventions of men , that it may appear in its native beauty and loveliness . I hope you will not satisfie your self with only reading what I have wrote , but will weigh it seriously as a matter of great concernment . I shall much rejoyce to be serviceable to you in it , for I am , Sir , Your Friend in the best bands . H. W. London , Aug. 13. 1668. Page 6. line 14. for impale , read impute . 
A85434	----	Encouragements to faith Drawn from severall engagements both of Gods Christs heart to receive pardon sinners. By Tho: Goodwin, B.D. Goodwin, Thomas, 1600-1680. This text is an enriched version of the TCP digital transcription A85434 of text R200346 in the English Short Title Catalog (Thomason E307_18). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 71 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85434 Wing G1242 Thomason E307_18 ESTC R200346 99834910 99834910 171544 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85434) Transcribed from: (Early English Books Online ; image set 171544) Images scanned from microfilm: (Early English books, 1641-1700 ; 2429:11) Encouragements to faith Drawn from severall engagements both of Gods Christs heart to receive pardon sinners. By Tho: Goodwin, B.D. Goodwin, Thomas, 1600-1680. [2], 34 p. printed for R. Dawlman, London : 1645. The words "Gods Christs" and "receive pardon" are enclosed in brackets on title page. Also bound with some copies of Wing G1229. Annotation on Thomason Collection copy: "Octob. 28th". Appears also at reel 1886 as part of Wing G1229. Reproduction of original in: New College (University of Edinburgh). Library. eng Faith -- Early works to 1800. Forgiveness of sin -- Early works to 1800. Sermons, English -- 17th century. A85434 R200346 (Thomason E307_18). civilwar no Encouragements to faith. Drawn from severall engagements both of Gods Christs heart to receive pardon sinners. By Tho: Goodwin, B.D. Goodwin, Thomas 1645 13758 4 5 0 0 0 0 7 B The rate of 7 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-03 Elspeth Healey Sampled and proofread 2008-03 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Encouragements TO FAITH . Drawn from severall Engagements Both of GODS CHRISTS HEART To Receive Pardon SINNERS . By THO: GOODWIN , B. D. LONDON , Printed for R. DAWLMAN , 1645. JOHN 6. 37 , 38. All that the Father giveth me , shall come to me ; [ and him that commeth to me , I will in no wise cast out . ] For I came down from heaven , not to do mine own will , but the will of him that sent me . A Preface . THere are two Persons whom Faith hath to deal withall in seeking of Forgivenesse , and laying hold of Salvation , God the Father , and God the Son ; the holy Ghost being that Person that sets the heart a work to seek out for salvation , and reveales the love of them both . And therefore it is , that Grace and Peace ( which are the object of Faiths inquest ) are still wisht from God the Father , and God the Son ; so generally in all Epistles , excepting that of the Revelation , given immediately by word of mouth from Christ himselfe . And accordingly when Faith comes to treat with these two about the great businesse of Salvation , the first and maine thing that it is inquisitive after , is , What their heart and mind is , and how they stand enclined towards the receiving and pardoning of sinners : it listens most to heare something of that : and when a mans heart , through faith is fully & throughly perswaded of it , then he is fully won . Hence , because the Scriptures were written for our comfort , and so , fitted to , and for the workings of faith ; therefore they were so written , as especially to bring down and lay before us the Heart of God and of Christ : and so the maine thing they hold forth , is , the full intent and purpose both of God and of Christ to pardon and receive sinners : This is a faithfull saying , ( sayes Paul with open mouth ) that Christ came into the world to save sinners ; and this Christ himself every where indigitates ; and to hold forth this , is the scope of these words uttered by Christ himself . And such speeches do containe the very heart , marrow , and pith of the Gospel . And though the heart of a sinner will never be fully satisfied , till a perswasion be wrought , that God and Christ are purposed and willing to save a mans own self in particular , ( which perswasion is that which we call Assurance ) yet when once there is a through perswasion setled upon the heart , but of so much indefinitely and in generall ; that God and Christ are willing and fully resolved to save some sinners ( so that the heart does truly beleeve that God is in earnest ) this draws on the heart to come to Christ , and is enough to work faith of adherence , such , as upon which Christ will never cast us out ( as the Text hath it . ) The great businesse then for the working faith in men , is to perswade them of Gods good will and gracious inclination unto sinners , to beget in them good opinions of God and Christ this way ; Men naturally having hard and suspitious thoughts of both , as that speech of Christ Iohn 3. 17. implies , [ God sent not His Son into the world to condemne the world , but that the world through him might be saved . ] Christ would never have hinted such a jealousie , nor suggested such thoughts to mens minds , had they not been in them before , and this , to prevent and take off such jealousies . Men are apt to think , that God had a designe upon them as upon enemies , and laid but an Ambushment for their further condemnation , in his treaty of peace tendred to them by his Son . An example of which we have in Luther , who fell into such suspitions as these , for he misunderstanding some words he met with in the Epistle to the Romans , as they were rendred by the vulgar translation then in use , namely , these , that God sent his Son to declare his righteousnesse ( as they are by us translated ) he thought the meaning of them to have been this , to declare and set forth his judgement on the world , ( so he interpreted [ adjustitiam suam . &c. ] ) The truth is , the jealousies of mens thoughts herein were those that have put God to his Oath , [ As I live , I will not the death of a sinner , &c. ] so also Heb. 6. 17. Men do not so usually question the power of God , he is able enough to save them they think ; he is able to engraft them in ( as the Apostle speakes to the Jewes , Rom. 11. 23. ) but all their doubts are about his Will . Gods will was the Fountaine and spring of our salvation , in the contriving of which he wrought all things according to the counsel of his own will , ( as the Apostle to the Ephesians speaketh ) and in another place it is said , He will have mercy on whom he will , &c. and therefore the great queries in our hearts are concerning the will of God towards us . The words of the Text opened . NOw these words of my Text do hold forth the full willingnesse of both these two persons , both of God and of Christ : 1. Of Christ , he here professeth himself willing to entertain all that will come to him , [ He that will come to me , I will in no wise cast out . ] Which words are not to be understood , as if spoken only of casting out them that are already come unto him , as if they were only a promise against being cast off after being received ; and so intended against feares of falling away : but they are chiefly intended as an invitement to all that are not yet come , that they would come to him , and so , to expresse how ready and willing he is to entertain all commers , as one who sets his doores open , keeps open house , and beats back none that would come in , [ Him that commeth to me , I will in no wise cast out . ] And though it may seem to be but a slender and sparing expression of his readines to entertain such , to say only [ I will not cast them out , ] yet though he speaks with the least , yet he will do with the most , he being abundant in goodnesse and truth , and one that is better then his word in the performance . As when he sayes , he will not despise a broken heart , is that all the esteem he will manifest to such a heart ? Oh no , it is the most welcome thing , and endeared frame of spirit that can be in any creature . His meaning is to shew what he elsewhere sayes of a meek spirit ( which is all one with a broken heart ) that , with God it is of great price , for so in Isaiah he expresseth himself , I that inhabit eternity , with whom will I dwell ? with a spirit that is broken and contrite . He useth also this expression of not casting them out , in relation , and for a more direct answer unto the feare which he knew usually possesseth the hearts of poor sinners when they are about to come to him ; they fear he may reject them , they know not their entertainment , their welcome . To meet with this Scruple , he sayes , [ I will not cast such out ] choosing rather thus to remove the doubt that is in their hearts , then to expresse the fulnesse of his own : the Scriptures speaking potius ad cor nostrum quam cor suum , rather unto our hearts , then fully what is in his own , ( which can never be done . ) And yet even in this diminutive expression , there is that inserted , which argues not only a willingnesse and readinesse , but a resolvednesse joyned with the greatest care and faithfulnesse that can be , [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] I will [ in no wise ] cast out . We may see his heart through this little crevis : he doth herein as a faithfull man , who to give the more full assurance puts in some binding word into his promise , as [ I will at no hand , or in no wise faile you . ] Thus does God also in that known Promise , Heb. 12. 5. ( to the hornes of which sanctuary many a soule hath fled for refuge ) I will never leave thee , nor forsake thee , where there are no lesse then five negatives to bind and assure it , I will not , in no wise , ( &c. ) leave thee . Now this willingnesse of his , on his part , Christ shewes by two things : First , by that great journey he took , from heaven to earth , and that to no other purpose but to save sinners . For this ( sayes he ) did I come down from heaven . Great actions of one who is wise , must answerably have great ends ; now this was the greatest thing that ever was done , that the Son of God should come from Heaven . And when there can be but one end of an action so great ; that end must needs be accomplished , or else the action is wholly in vain . Now in comming down from heaven , he could have no other end but the saving of sinners , he could have no other businesse to do , that he did here ; therefore the Scriptures put his comming into the world wholly upon this , to seek and to save that which was lost , and do attribute his taking upon him the likenesse of sinfull flesh to have been [ for sin ] so Rom. 8. though other ends might be supposed , and were accomplisht by the assuming mans nature , yet he had no other end of taking fraile flesh , especially there could be no other end of his dying , but meerely and only for sin : Iohn 12. 24. he sayes , If he had not fallen to the ground and dyed , he had then remained in Heaven alone , and no sinners had come thither : that therefore they might ascend to heaven , he descends from heaven , I came down from heaven , &c. Secondly , He demonstrates his willingnesse by this , that his Father had sent him on purpose to receive and to save sinners : I come ( sayes he ) to do the will of him who sent mee : and Iohn 8. he sayes [ I came not of my self , but ( my Father ) he sent me ] And if he were sent by his Father to this end ( as he affirmes he was , and as by the coherence appeares , for he makes it the reason why he will cast none out ) then certainly he will faithfully do the work he was sent for : In Heb. 3. 1. he is called the Apostle of our profession [ Apostle ] that is , one sent , so the word signifies ; and what followes ? who was [ faithfull to him that appointed him . Now upon these considerations , Christ tells you that you may build upon him , that you shall certainly find him willing . 2. For his Fathers willingnesse , he tels us we may be much more confident of it : for he puts his own willingnesse and all upon that : Him ( sayes he ) that the Father gives me , shall come to me ; and him that commeth to me , I will in no wise cast out . For I came down from heaven , not to do my own will , but the will of him that sent me : and this is the Fathers will that hath sent me , &c. In which words you may observe both wherein he declares his Father to be engaged , and how much . First , Wherein : and that by two things : 1. That he sent him to that end , and so , it is his Fathers businesse more then his own . So also Luke 2. 49. he expresseth himself : [ Shall I not do my Fathers businesse ? ] as elsewhere in Isaiah he is called his Fathers Servant in it , and Iohn 5. 36. he makes it his Fathers work . Secondly , that he in a solemne manner gave unto him them whom he would have to be saved , with charge to lose none [ All that the Father hath given me shall come unto me : ] and this is his will , that I should lose none , but give him an account of every soul of them at the last day . They are given him as jewels , and as his Beniamins , to look to , and see to bring back and keep from destruction . Now whom he so solemnly gave to Christ to save , he will never cast away , when they shall come unto Christ . Then 2. he shewes how much , and how deeply , his Father is engaged , and makes it his Fathers will rather then his own : [ I come not to do my own will , but the will of him that sent me : ] The meaning whereof is , not to shew that he came unwillingly , or receives sinners unwillingly , but that his Fathers will was first in it ( as I shall shew anon , ) and so much in it , that ( if you will resolve it into its first principles Christs comming was principally to please his Father . It is such a speech , as that in Iohn 5. 22. [ The Father judgeth no man : but hath committed all judgement to the Son , &c. ] Not that God is not a Iudge as well as Christ , ( for Heb. 12. 23. he is termed the Iudge of all men ) but because all judgement is visibly committed unto Christ , therefore the Father is said to judge no man . So here , because the Fathers will is chiefe , and first in it , Christ therefore sayes , he came not to do his own will , but the will of him that sent him . And so you have the meaning of the words . The maine Observation out of the words : Demonstrations of Gods heart herein , from his engagements from everlasting : How his heart stood to sinners afore the world was . THE Observation , which I single out of these words to insist upon , is this , That Both God the Father , and Iesus Christ the Son are fully willing , and resolved to save sinners . 1. For God the Father , There are many Demonstrations of his will herein , that may be taken ab extra from his Oath , Word , Promise , &c. which I shall handle in another method : but those which I shall first hold forth , are more intimate and Intrinsecall , and homogeneall to the argument which Christ useth here in the Text , which we have seen ) to be these , that it was Gods will first , and Christs , but because it was his , ( I come not to do mine own will , ) and that it was he that dealt with Christ about it , and wrought him off to it , and made it his businesse ; ( but the will of him that sent me . ) So that the Demonstrations which I shall pitch upon , shall be drawn from Gods engagements , both from his transactions with Christ from everlasting , before he came into the world , and those that now lie upon him from Christs having fully performed what he sent him into the world for . And from either may be fetcht strong consolations , and confirmations to our faith , that Gods will must needs continue most serious and hearty to save sinners . Many other sorts of Demonstrations of this point might be fetcht and drawn from the riches of his mercy , lying by him to bestow on some great purchase : & on what greater purchase could they be bestowed , to shew forth the glory thereof , then upon the salvation & pardon of sinners ? But these also I shal at the present let lie by untold , having elsewere counted them up , and set them forth , such demonstrations being only proper to this Text , as argue an engagement of his will ; whereas all those riches of mercie that are in him ( although the moving cause of all ) might have for ever remained in him as his nature , without any determination of his will to save any man . When therefore a poor sinner shall heare ( besides the mercifull disposition of Gods nature ) that acts and resolutions of his will have past from him , about the pardoning of sinners , so as his will hath engaged all the mercies of his nature to effect it , this brings in strong consolation . Now the deepnesse of these engagements of his wil to pardon sinners , may be demonstrated , 1. From such transactions of his , as were held by him with Christ from everlasting ; which hath both put strong obligations upon him , and also argue him fully and firmly resolved to save sinners . Now all the particular passages of those treaties of his with Christ , about the reconciliation of sinners from everlasting , I have elsewhere also at large handled ; and therefore it is not my scope now to enumerate them . I shall now onely draw Demonstrations from some few of them , by way of Corollary , to help our faith in this point in hand , namely , Gods resolvednesse to pardon sinners . The first is drawn from this , That God the Father had the first and chiefe hand in this matter of saving sinners ( as I then shewed ) the project was his , and the first motion his . 1. The Project , he laid the plot of it , and contrived all about it , for the effecting of it . Therefore John 5. 19. Christ sayes the Son can do nothing of himself , but what he sees the Father do . 2. The first Motion was his , I came not to do my own will , ( sayes Christ ) but the will of him that sent him . Both which ( Project and first motion ) are shut up in that one sentence , Ephes. 1. He worketh all things by the [ counsaile ] of his own [ will . ] Now , for God thus to have the first hand in it , did put a great and deep engagement upon his Will in it . We see among men , the Projector and first motioner of a businesse is alwayes most forward in it ; because then it is most peculiarly his own ; and the greater will be his honour in the compassing of it . How many great affaires have been spoiled , because some men have not been the chiefe and first in them that affect the preheminence ? Now this honour God the Father may challenge , that he was the first in reconciling and saving sinners : It is therefore called Gods wisdome , Eph. 3. 10. and his purpose , Ephes. 1. 9. Gods righteousnesse , Rom. 1. 17. and the pleasure of the Lord , Isa. 53. Secondly , this Project and Motion did rise up in him unto a strong resolution and purpose , and to an unalterable decree to save sinners by Christ : so Eph. 1. 9. And 1. For his purposes , they are immutable . Would not Paul lightly alter purposes taken up by him , When I therefore was thus tamed ( sayes he , 2 Cor. 1 , 17. ) did I use lightnesse ? or the things that I purpose do I purpose according to the Flesh , that with me there should be yea , yea , and nay , nay ? Would not Paul ( I say ) alter his purpose because he preached the Gospel , and will God ( think you ) alter them who gave the Gospel ? no , it is the ete nall Gospel , Revel 14. 6. and God is of the same minde still , so it follows in that place to the Corinths , But as God is true ( or varies not ) so was our word to you , which yet is his more then Pauls , &c. 2. For Gods Decrees , ( whereof this was one , they are also immutable . The great Monarchs of the earth , the Persians , took to themselves the infallibility , that they would not alter the Decrees which they made : ( therefore when a thing was unalterable , it was said to be as the Lawes of the Medes and Persians ) which was to shew their greatnesse , and their wisdome , that they could so resolve , as no person or power whatsoever should be strong enough to cause them to change their resolutions : and yet , they were forced , though not to alter a former Decree , yet to give countermands unto it , ( as Ahasuerus did , and men do alter , because they cannot foresee all events , and so cannot make unalterable Decrees without prejudice . Therefore the Pope , who takes on him the style of Infallible , and so assumes to himself the highest prerogative that ever man did , yet of him it is said , Papa nunquam l●gat sibi manus , that he never binds his own hands by any Decree he makes , because he cannot fore see all inconveniences , notwithstanding what ever he assumes : But with God it is not thus , He is not a man that he should have cause to repent , for he knows and foresees all that can or will follow . Now 1. this immutability of his counsaile he shews by two oaths ; the first made to Christ , the second to us . 1. To Christ , Heb. 7. 21. This Priest ( Christ ) was made with an oath , by him that said unto him , The Lord sware and will not repent , Thou art a Priest for ever , &c. And this was from everlasting ; for then it was that Christ was first made Priest : Now then God foresaw that he could never have a relenting thought at the pardoning of sinners through him , this his Son would so satisfie and please him : and thereupon he sware . 2. To us , Heb. 6. 17 , 18. God willing more abundantly to shew unto the heires of promise the immutability of his counsaile , confirmed it by an oath : that by two immutable things ( in which it was impossible for God to lie ) we might have a strong consolation , &c. The thing I alledge this place for , and which I would have observed , is , that this oath is not mentioned as that now which makes God so immutable , ( though that be a truth ) But Gods oath is here made that whereby God did declare unto us the immutability of his purpose formerly and from everlasting taken up , and so that immutability of his counsaile was the cause of his oath , and that was to pardon sinners : for it is the Promise made to Abraham and his seed , that is there specified . Yea 3. God set his seale unto all , further to confirm it . He both sealed Christ to the work , Joh. 6. 27. and likewise sealed up in his Decrees the persons of those sinners that shall be saved . 2 Tim. 2. 19. The foundation of the Lord remains sure , having this seal , The Lord knoweth who are his . And if it were but a Kings seal , it could not be reversed , but this is Gods . Yea , he hath sealed up their sins also by and through Christ , Dan. 9. 24. never to be remembred or lookt upon more . Thirdly , God rested not in a Decree only , but entred into Covenant with Christ to save sinners by him , if he would die . This Covenant you have Dialogue-wise set out , Esay 49. Frist , Christ begins at the first and second verses , and shewes his Commission , telling God how he had called him , and fitted him for the work of Redemption , and he would know what reward he should receive of him for so great an undertaking : God answers him , ver. 3. and at first offers low , only the Elect of Israel . Christ who stood now a making his bargain with him , thought these too few , and not worth so great a labour and work , because few of the Jewes would come in , but would refuse him , therefore ver. 4. he sayes , he should labour in vain , if this were all his recompence : and yet withall he tels God , that seeing his heart was so much in saving sinners to satisfie him , he would do it however for those few , comforting himselfe with this , that his work was with the Lord . Upon this God comes off more freely , and openeth his heart more largely to him , as meaning more amply to content him for his paines in dying : It is a light thing ( sayes God to him ) that thou shouldest be my servant to raise up the tribes of Jacob , that is not worth the dying for , I value thy sufferings more then so , I will give thee for a salvation unto the ends of the earth . Upon this he made a promise to Christ , 1 Tit. 2. and a promise is more then a purpose . A purpose may be in ones selfe , as Ephes. 1. 9. but a promise is made to another . Now God cannot lie in himselfe , but most of all , not to his Son . A second sort of Demonstrations . The engagements of Gods heart to sinners , from , and upon Christs having dyed at his request . A Second sort of Demonstrations are drawn from Christs having already come and performed all this : for 1. Christ is now to be satisfied for that his dying , as well as he by his death had satisfied God : he is now to have his reward . God never set any on work , but he gave them wages . Thus unto Nebuchadnezzar he gave Egypt as his hire for his service at Tyre , and to Cyrus he gave hidden treasure . Now it is not Christs own glory that will satisfie him , for that he could have had , and never have dyed : there remains therefore nothing that can or will satisfie him , but to have the end of his death , To see his seed and be satisfied , and to see of the travaile of his soule : and to justifie many , as it is Isa. 53. He dyed ( as himselfe speaks , Iohn 12. 24. ) that he might not be alone in heaven : his desire is , that those whom he dyed for might see his glory . 2. If we consider the act it self , of delivering Christ unto death , there was not , nor could there ever be any thing more abhorrent unto God ; no act ever went so much against his heart : for if he be afflicted in all our afflictions , and doth not willingly punish the sonnes of men , neither wils the death of a sinner that deserves it , much lesse would he will the death of his own Son . Now what was there to sweeten the death and sufferings of his Son unto him , except his end in it ? ( for it is the end that sweetens and facilitates the meanes tending unto it ) Now the end of Christs death could be no other but to take sinnes away , and to procure the pardon of sinners , and so it must needs be infinitely delightfull unto him , and his heart strongly set upon it , seeing it did sweeten unto him an act otherwise so abhorrent , and of this end therefore it is impossible he should ever repent . Now Ephes. 5. 2. the very offering of Christ is called a Sacrifice of a sweet smelling savour : and what was it that made it so , but even the end for which it was done , ( and which is there put upon it ) that it was out of love unto us , and out of a mind to have sinners pardoned ; for else in it selfe it must needs have been abominable unto him . Agai 3. if at any time he would have repented him of his purpose , it would have been at the time of Christs being crucified , when he came to bruise him : then his heart would have recoyled , and especially when Christ poured out his soule with such strong cries and teares as he did . At other times in punishing but his children , we find , that when he comes to do it , his heart as it were fails him , as Hos. 11. 8. [ How shall I give thee up ? ] the rod falls out of his hand , and his bowels yearn within him ; yet he relented not when he saw the soule of his Ioseph in bitternesse , but still made an impossibility of it for him to avoid suffering , because his purpose was thereby to take sinnes away . Therefore Christs request was , Father , if it be possible , let this cup passe : The necessity lay only in Gods will in reference to his end , to forgive sinnes . If God would ever have relented or repented him of this purpose , it would have been then : we read of his repenting him of other of his works , but his mind is so fully carried to take away sins , that he did not then , or can ever repent of putting his own Son to death , for the effecting of it : To pardon sinners is more naturall to him , then to kill his Son was unnaturall . Now his end and purpose being thus fully set to pardon and save sinners , if he should be frustrated of this his end , he would then indeed repent him of using his Son as he had done . Nay , it is not only said , that he repented not , but that it pleased him to bruise Christ , in respect to that his end , which was so pleasant to him : So you have it Isa. 53. 10. And therefore surely it pleaseth him much more , to pardon sinners , now he hath thus bruised him : and so indeed it followes there , The pleasure of the Lord shall prosper in his hand , It is spoken of his saving and justifying of sinners . It troubled God to heare a soul bemoan it self for its sin , Ier. 31. 20. but we read not that it did so , when Christ bemoaned himself in his sufferings ; and the reason was , because the work that Christ was about to do , was a sweet Sacrifice to him ; and it would trouble God more to condemn a sinner that Christ dyed for , then it did to sacrifice Christ for him . 4. Upon that ancient agreement between God and Christ : God pardoned millions of men under the Old Testament upon the bare word of Christ , before he came into the world , or had paid one peny of the debt he must needs therfore be supposed to be much more willing now to do it , when Christ has done all that was required , and failed not , and that at the due time , ( as it is said Rom. 5. ) If Christ had failed or come short but of a little of what he was to do , God might have denyed to let the world go upon trust any longer : But now Jesus Christ hath performed all , and is aforehand with him , and hath put in stock enough to pardon sinners to the end of the world . Yet 5. Now even Justice it self will call upon him to discharge sinners , it will not let him rest in quiet till he has pardoned and shewed mercy unto poor sinners that come to Christ , and hath given in their bond , and this , though we had no promise to shew for it , yea , though Christ himself had nothing to shew for it : Gods very justice would trouble him ( I may so speak with reverence , for he himself sayes , that he was troubled for Ephraim , Ier. 29. ) till he had given out an acquitance , because he knows the debt is paid , and also , that Christs and his own intent was , that when Christ had once dyed , sinners should thereby be justified : Even as if an honest man had a bond for a debt that is discharged , lying still in his hands , of which payment , he whose debt it is , knowes nothing , although he or they that paid this debt were dead , so that there were no one left that were able to challenge an acquaintance from him , and a cancelling of that bond ; yet meer honesty would cause him to give it in . Now Jesus Christ dyed , and God himselfe put him to death meerly to pay our debts , and says Christ at his death ; Let sinners require my blood , and the merits of it at thy hands , and have out in pardon . That was Christs will which he made at his death , ( as you have it Heb. 9. 16 , 17. where the Apostle calls it Heb. 9. 16 , 17. where the Apostle calls it a Testament confirmed by the death of the Testator ) now there is nothing so sacred as the performance of the will of the dead . And now Christ himself is alive again , and is ordained by God to be his own Executor , and so lives to claime an acquitance ; therefore certainly God will never withhold it : In justice he cannot , he will not , have a bond lie by him that is discharged . Hence it is said , that God is just to forgive our sinnes , 1 Iohn 1. There are three things which do cry for Justice , and all do meete in this . 1. The wages of a hireling ( if detained ) are said to cry . So in the 5. of Iames it is said , The wages of Hirelings detained , do crie in the eares of the Lord of Hosts : They cry wages being due in justice , and because Gods Justice is thereby provoked , and cannot be quiet till God hath avenged it . And so would Christs satisfaction having been made for us ; It would restlesly cry to God , and not suffer his Justice to be quiet , unles we were pardoned . For he was truly and indeed Gods hired Servant in this work : And God covenanted to give him the salvation of those he dyed for as his wages and reward , as Isaiah often represents it , Chap. 53. and elsewhere . So that if God be just , he must give forth salvation ; otherwise Christs obedience would cry as the work of an hireling doth for wages . A Second thing that cries for justice , is the will of one that is dead unperformed , who hath bequeathed legacies , & left wherewith to pay and discharge them . And this is yet a louder cry then the former . Now Christ before he dyed , did thus make his will , and bequeathed pardon of sin and justification , and that eternall inheritance in heaven , as legacies to those for whom he dyed , and to be given out by God after his death , as I observed even now out of Heb. 9. 15 , 16 , 17. where it is said that Christ was The Mediator of the New Testament , that by meanes of death they who are called might receive the promise ( or bequeathed legacie ) of eternall life . And thereupon ver. 16 , 17. the Apostle calls this a Testament , confirmed by his death , and which at his death began to be in force , so ver. 17. And of all things that in justice are held due , the performance of the will of the dead , hath ever been held most sacred . There is yet a third thing which cries for justice , and that is innocent blood spilt . And this cries lowder then all the rest . So Genes . 4. 10. And the Apostle Heb. 12. 24. sets forth the cry of Christs blood for us , by Abels blood crying against Cain . It may be notwithstanding this that God may put the bond in suit against a sinner to make him come to acknowledge the debt , ( as the Apostle there speakes [ If we confesse our sins ] ) But if any soul doth say , I have sinned and it profited me not ; God then cannot withhold from throwing down his bond canceld , saying , Deliver him , I have found a ransome , ( Iob 33. ) God will not have innocent blood , such as his Sons is , to ly upon him . If he should not pardon sinners , Christs blood would be upon him , for it was for them only that Christ dyed , being in himself innocent . 6. God mends not himself by damning those for whom Christ dyed : Now there were not only an injustice to Christ and us in it , but God himself also would prove a loser . For the end of Christs death was not simply to satisfie justice , so as without it justice could not have permitted a pardon , that might have been dispensed with , but it was chiefly to declare the glory of Gods justice , which required such a satisfaction , ( as the Apostle sayes Rom. 3. 25. ) To [ declare ] his righteousnesse for the remission of sins that are past , through Gods forbearance . Is was we see the manifestation or declaration of the glory of his justice that he aimed at in it . So as if any one mans sin satisfied for by Christ , should be left unforgiven , Gods justice should lose so much glory . And if justice should think to get a greater glory out of the sinners , that could never be : for the sinner is unable ever to satisfie , and so to glorify Gods justice by suffering as Christ hath done . Yea , and besides , God would be a further and a greater loser in the glory of his mercy also , which by his pardoning sinne is advanced . The second part of the Observation . Demonstrations of Christs willingnesse to receive sinners that come to him . First how his heart stood from everlasting . — AND so now I come to Christs willingnesse , which was the second thing propounded in the doctrine , to be demonstrated . Now though his will was not first in it , ( as was said ) yet we shall finde him to have been no lesse willing then his Father . As Christ in subsisting is the second person , and hath his personall subsistence from his Father , so he is second also in order of working , and consequently , of willing too , yet he is not second to him in heartinesse of willing : but as his Father and he are equall , so in all that his Father willeth , his will is equall with his Father , and so , is as much in this busines as his . In the demonstrating of this , I will take the same course that I did in the former : First , I will shew how hearty he was in this , To have sinners saved before he came into the world . And Secondly , How willing he was since he came into the world , and since his death and going out of the world . And as a generall introduction to either , I shall premise this , which shall be as the corner stone in this building , joyning both parts of this discourse together , and is a consequent of what hath formerly been delivered . The thing to be premised is this : That if God the Father be willing , then Jesus Christ must needs be willing also , and look how much the will of the one is in it , so much the will of the other must be in it also , for the Father and he are all one ; And this will serve for our further assurance of the wils of either ; and we may make use of it both wayes , either to argue to our faith , that if the Father be willing , Christ must needs be so also ; and that if Christ be willing , the Father is so also . That whereas some mens thoughts have been more taken up about , and so more taken with the consideration of how much the Fathers heart was in it , and how active and plotting he was about it : and again , others mens apprehensions have been carried more unto Christs heart in the work : this Demonstration which I have in hand shall be a help to the faith of either of these ; so that if your hearts have a door of Faith , ( as the Apostle speaks ) set open , or a window to see either into Gods heart , or Christs , you may raise a confidence of the one from the other , and so come to be sure of both . And this also I do first mention , because it is the most intrinsecall bottome-demonstration that can be made of Christs willingnesse , and is the utmost reason of it . This demonstration I found upon Joh. 10. 30. [ I and my Father are one ] That whereas in this my Text he shewes how his Fathers will and his agree in one , he there gives the reason of it , for ( sayes he ) we are one : and the words there , as they stand in their coherence , are proper to the purpose in hand . For Christ there alledgeth them , as the reason why his heart , and power , and all in him is so engaged for the salvation of his own , that if he have any power in him , and be able to do any thing , not one of them shall perish , because his Father and he are one . For mark the occasion upon which he speaks this , it is the same that here in my Text . He had been speaking of saving his sheep , and of his power and will to save them ; and concludes , that they shall never perish . And he sayes not only , that he will never cast them out , ( as here ) but that , neither shall any man pluck them out of his hand . And in that speech he shewes and utters the strength of his will , as much as of his power . For otherwise although his hand of power had been never so potent to have held them , against all opposition , yet if his will had not as strongly resolved to hold them in his hand , and so , if they were not as deep in his heart as they are fast in his hands , this speech of his had not been made good , That they shall never perish . And then he gives the reason both of this resoluteness of his will , and this prevalencie of his power , from his Fathers both will and power , engaged as much as his own , in this fulnesse : My Father ( sayes he ) that gave them me is greater then all , and none is able to pluck them cut of my Fathers hands . He pleads here first his Fathers will , [ He gave them me : ] And then secondly , his power , ( whom these Jewes he spake to acknowledged greater than all , though him they did not ) He is greater then all ; none can pluck them out of his hands : and then argues to himself , [ My Father and I are one : ] One in nature , therefore much more in will . Two persons that have distinct essence , may yet be one in will , as the Ten Kings are said to be of one minde when they agreed in one thing , Rev. 17. 13 , 17. so Act. 4. 32. it is said , that they that believed were of one heart , and of one soule , that is , in judgement and consent of minde . But Christ and God the Father are one yet neerer ; one in nature , and therefore much more entire in will , for by nature they have but one will between them . And that place speaks at once in relation to both their willingnesse to save , as to both their powers to save sinners . And this is not only an Argument that they did both agree , and were like to agree in it ; but that they can never disagree . Two that essentially have two wills , though for the present agreeing in one ; yet it may be supposed that they may come to disagree , and not will the same thing : but if they essentially have but one will , it is impossible then but that they must ever agree . This great security therefore doth Christ give for the salvation of sinners . You have not only two Persons engaged , Persons greater then all , but all that is in them engaged , both their Power and Will ; and what more can be desired ? And if the one holds his purpose , the other must also ; for they are one . You have the one-nesse of God and Christ given you for security ; so that if they can never be made two , and wrought asunder , then sinners must needs be saved . Till these two Persons do disagree , you are sure enough ; and they must cease to be , ere they can cease to agree ; for they are one , and one in being . We have another testimony as full as this , 1 John 5. 7. There are three that beare record in heaven , the Father , the Word , and the Holy Ghost , ( we are yet surer here is a third Person that comes in ) and these three are one . Now what is the thing that these do witnesse unto ? ver. 11. it followes , This is the record , that God hath given to us eternall life , and this life is in his Sonne . Here their truth is pawned , as in that other place their power was : for the Apostle alledgeth this as such a truth , as they all agree and stand in to make good . And to prove this , he sayes ( as in that other place , Joh. 10. ) that these three are one : that is , one in nature , therefore one in will ; and so also one in witnesse to this truth . He sayes not only , They agree in one ; for you shall observe , that whereas there are three other witnesses mentioned to be on earth , there is this difference put between their concurrencie in their testimonies and that of these , that they agree in one , ( so ver. 8. ) but there is more said of these , namely , that they are one ; that is , in Nature , and so in Will or Purpose ; and so must needs much more agree in one . Now that thing which their wils , and testimonies , and all agree in , is ( as hath been said ) that God hath given us eternall life ; and this life is in his Son , to all that shall come for it . So that for Demonstrations of this , I need go no further . If there be any Power , Will , or Truth in these Persons , Sinners shall be saved . This being premised , as the most bottome ground of Christs being at first , and his continuing to be for ever willing to pardon sinners ; let us more particularly see , first , how his heart stood to the salvation of them before he came into the world : and then secondly , how it stood enclined unto it after he was come ; and what confirmations our faith may have from both . So that the thing that I am herein to speak to , is not so much his willingnes to the work of Redemption it self , ( that I have elswhere handled apart ) but his willingnesse and readinesse to save sinners . 1. Let us see how his heart stood to this before the world was , and before he came into it . And for this we find , that his delights were set upon it ; so Prov. 8. 31. [ Rejoycing in the habitable parts of his earth ; and my delights were with the sons of men . ] Which words are more properly spoken of Christ , then of God the Father ; and therefore I produce them under this Head . For they are said to be spoken by Wisdome , that is , Christ himself , he therein shewing how his minde stood towards us before the world began : for he speaks what he and his Father did before the mountains were , &c. I was set up from everlasting , ver. 22. Then I was by him , &c. ver. 30. And how did they passe away that long aevum ? ( as the Apostle cals it ) in nothing but rejoycing and delights . He there speaks of nothing else that they did . And what was the matter of delight unto them ? 1. He and his Father delighted one in another , ver. 30. 2. In the salvation of men , My delights were with the sons of men , so ver. 31. And he speaks of men as falne ; for it is said in the beginning of the same verse , that he rejoyced in the habitable parts of his earth ; which is spoken not of the Jews only , but of the Gentiles too , and of men all the earth over . Now first , Delights arise out of the strongest and choicest desires . Men are pleased with many things in which they delight not . Christs heart and desires must needs have been most on that which his delights are in . Again , secondly , the greater the persons are , and the greater their minds are , the greater are their delights . Things of great concernment are usually the objects which are the delights of Kings , and which they take pleasure in . Now the great God and Jesus Christ singled out the pardon and reconciliation of sinners for their chiefe delights . 3. Their delight herein is mentioned , and in no other work of theirs : not the Angels , nor the World , nor any thing in it . 4 This their delight is mentioned next to their delighting in each other . And fiftly , this delight he took aforehand , whilst his heart was only in the expectation of it , and his mind but laying the plot of it . He delights in it ere he doth it . And if all this joy of his be only in the thoughts of it , how much more will it delight him when he comes to do it ? All this argues how great a matter this was in his esteem , and how much his heart was in it , and that from everlasting . Demonstrations from the disposition of Christs heart , and his carriage upon earth . As also some engagements since his death . IN the second place , when Christ had assumed our nature , and whilst he remained upon earth , how did this disposition of his abound in him ? It were endlesse to give all the instances that his story and Sermons do afford hereof . See but how welcome all sorts of sinners were at all times unto him : He cast out none that acknowledged him for the Messiah : he turned none away that gave up their soules unto him to be saved his own way . He was indeed most reserved unto that rich young man of any other , yet he used him courteously , the Text saith he loved him ; Christ turned him not away , but directed him the right way to follow him : And he went away of himself , undervaluing Christ to his possessions . And another time Christ indeed seems to discourage the Canaanitish woman , and put her away , calling her dog : But it was only in words ; for underhand he strongly drawes her heart to him by his Spirit , and suggests thereby to her heart by way of answer , a consideration of the highest Faith towards him , that dogs might partake of the crums that fall from their Masters table . I instance in these , because I would prevent and remove any exception which might be taken from them . For otherwise Christs professed entertainment of all sinners was so open and notorious , as it was turned into his disgrace and opprobry , That he was a friend to Publicans and Sinners ; which yet he ownes and glories in , professing that he came not to call the righteous , but sinners to repentance . And how glad he was when any such came in unto him , he sufficiently expresseth by those parables on purpose taken up , of the joy of the Prodigals father for his returne , and of the rejoycing for the finding of the lost groat , and likewise of the lost sheep more then of the 99. We read of Christs joy but seldome , and when it is at any time recorded , it is at the conversion of Soules . He had little else to comfort himself in , being a man of sorrows : and he had nothing else on earth which he took delight or pleasure in . When he was converting the poor woman of Samaria , ( which he doth as a pleasure and recreation to him ) he forgets his meat , ( although before he had been very hungry ) and tels his Disciples that he had meat which they knew not of , which was indeed the saving that poor womans soul . In Luke 10. 21. we read that Jesus rejoyced in his spirit ; but observe the occasion : He had sent out his Disciples to preach the Gospel , and they had in his Name and through his Power cast out Devils : He bids them not rejoyce in that , ver. 20. but shews them what they should rejoyce in , by his own example , and by what most comforted him . Father ( sayes he ) I thank thee , that thou hast revealed these things unto Babes . This in in the next words following recorded to be the matter of his rejoycing , he saw now an handsell , and an experiment of the fruit of his Disciples ministery , and comforted himselfe before-hand , in that as their souls had , so others of the poorer and meaner sort should thus come in unto him . We finde him at another time in like manner rejoycing , namely in the story of his raising Lazarus , Iohn 11. 15. And what was it for ? Not that himself should be glorified by so great a miracle , ( even the greatest that ever he wrought ) but ( sayes he ) I am glad for your sakes that I was not there , to the end that you might beleeve . He rejoyced if any of his got a little more or further degree of faith . And on the other side , as sorry was he when men came not in . Witnesse his tears over Jerusalem , and those speeches of his , Iohn 5. 34. These things I speake , that you might be saved . And thereupon in the ensuing verse he complainingly utters himself , You will not ( sayes he ) come to me , that you may have life . He speaks as one greedy of winning soules , and as sorry that any customers or hearers of his should passe by , and not turne in ; ( You will not come to me , &c. ) And he relieves himself with this , that there w●●e others that would , though they would not . So here in this place , when in the verse before my Text he had complained of them , that they would not beleeve , he comforts himself with this in the words of the Text , All that the Father giveth me shall come unto me . And the like you have , Ioh 5. 25 , 26. You beleeve not ; but my sheep , they heare my voice , &c. And then at his death , when he was upon the Crosse , he then converts a thiefe that was crucified with him , and prayes for those that crucified him . And after his Resurrection his last words recorded in Luke 24. 47. are [ That remission of sins should be preached in his name , beginning at Ierusalem , ] that so those whom he had prayed for ( though they had crucified him ) might be converted and saved . Thus stood his heart all the while he was on earth , both before and after his death . And then ( in the third place ) now that he hath dyed and laid down that price which was to purchase the salvation of sinners , he must needs be much more willing ( if it were possible he should be ) then ever . Many Demonstrations there are from those obligations , which Christs sufferings and death do put upon him , which I have already given in a Treatise upon this very argument , The heart of Christ in Heaven , Part 2. onely I have reserved one or two for this place . As , 1. It was the aim and utmost intent of Christs soul , in his being crucified to have sinners saved , and saved effectually . It was that travaile which his heart was then big with . And certainly , Christ would not that so many and so great sufferings , now that they are past and over , should be in vaine . The Apostle makes a motive of it unto the Galatians , Gal. 3. 34. Are ye so foolish , — have ye suffered so many things in vain ? To be sure Christs death shall not be in vain : He will not lose the end of his sufferings , ( as the same Apostle intimates but 4. verses before Chap. 2. ult. ) A businesse that a man hath praied for much , how doth he long to see it accomplished and fulfilled ? and how glad is he when it falls out as he hath prayed ? and why , but because it is the fruit of his Prayers ? Now much more glad is Christ to see the fruit of his death , The travaile of his soul , and thereby is satisfied , Isai. 53. 10. ( a place I often quote to this purpose . ) I will add but this to it . When a woman hath been in travaile , she forgets all her paines for joy that a man-childe is borne , ( which is the fruit of that her travail ) and so doth Christ . And then again , for that other word , that Christ is said to be satisfied . Satisfaction is the accomplishment of desire , or the fulfilling of ones longing . So in that speech of Christ , Blessed are those that hunger for they shall be satisfied . So that this doth argue and presuppose the most vehement desires and longings in Christ for the salvation of souls , and his having dyed must needs encrease them . And 2. Adde this engagement unto that former , That his death can be put to no other use then for the pardon of sinners . So as if he should not expend it that way , he should utterly lose the fruit of it , or let it lye uselesse by him . For divert it to any other use he cannot . And yet if he knew how to improve it to any other purpose ; yet his love ( he having intended it for the sons of men ) would not suffer him to do it . But besides , if it be not imployed and bestowed this way , it will be wholly in vaine ; for the good Angels , though they stand in need of his Personall mediation , to confirme them in grace ; yet his blood was not requisite thereunto . And for the bad Angels , they are utterly excluded the benefit of it . And then Christ himself he stands in no need of it , nor can he have any benefit by it ; all that Personall glory which now he hath in Heaven being due unto him by that Hypostaticall union . So that his death serves for no end , if not for this . Christ indeed hath an honour in Heaven , besides the glory of the personall union : but then it ariseth to him from the salvation of sinners through his death , which salvation is the purchase of his blood ; as you have it . Ephes. 1. which might afford a third engagement , In that Christ should not only lose the fruit of his death , but that glory that is ordained him by the salvation of men . So that he should be a loser not only of his sufferings by-past , but of all that glory that is to come from the salvation of believers ; which is no small thing unto him . As Officers in Courts of Law , or in Universities , get the more fees , the more Clients , and the more Commercers there are : so it is the more for Jesus Christs gain , that many sinners get out , and are received to grace and mercy . Some Extrinsecall demonstrations of Gods and Christs willingnesse to pardon sinners . ANd unto all these secret engagements both of God and Christ mutually to each other , and to us , we may adde all the professed publications of their minds herein unto us , which have been made upon all occasions and by all means possible . As , First , This newes hath been published by all three persons , first God the Father he began to preach it to Adam in Paradise , and hath renued it again and again , as with his own immediate voice from Heaven when Christ was baptized , This is my welbeloved Son in whom I am well pleased , heare him : which the Apostle Peter records and confirmes , as spoken a second time upon the Mount , as a matter of highest moment to be known by us , which voyce he heard ( sayes he ) and is no fable , 2 Pet. 1. 16 , 17. Secondly , Christ who is the faithfull and true witnes , Rev. 1. 5. he came from the bosome of his Father , and preached peace , Ephes. 2. 17. Yea and it was one of his first texts he preached upon , Luke 4. 18. The spirit of the Lord is upon me , because he hath anoynted me to preach the Gospel , to preach deliverance to the captives . Thirdly , The Holy Ghost he also herewith bearing witnesse , that God hath exalted Christ to be a Prince and Saviour , to give repentance and forgivenesse of sinnes . Acts 5. 31 , 32. And so Heb. 2. 45. And these are these three witnesses in heaven , 1 John 5. 7. whose record as it followes is this , that there is life to be had in his Son Jesus Christ , v. 11. Secondly , God hath published this newes both by all creatures reasonable , and to all creatures reasonable . First , the Angels they came and preached it , singing , Peace on earth , good will towards men Luke 2. 13 , 14. Secondly , By men , and to that end he hath given gifts to men , powerfull and full of glory , Ephes. 4. 8. &c. And a commission with those gifts , a most large and gratious one , And he hath committed to us the ministery of reconciliation , to wit , that God was in Christ , reconciling the world to himself . 2 Cor. 5. 20. Yea and thirdly , he hath maintained this ministry in all ages , even to our times , all times have rung of the newes hereof , and the world is still full of his Embassadors to treat with men about this peace , and they are to proclaime that he is fully willing ; and upon that ground to beseech men to be reconciled , and so long as Leiger Embassadors reside uncalled home , or not sent for away , so long the treaty of peace holds . Fourthly , He hath proclaimed this by these this Embassadors in all places ; he bad them go and preach it to all the world , to every creature , Mark 16. 15. And his Disciples did accordingly . Now he would not have had it spoken so openly and generally , if he were not most serious in it . Fiftly , Adde to this , that he hath declared it by all wayes and meanes that do argue faithfulnesse and seriousnesse . First , Not by bare word of mouth , but we have it under his hand , he hath left his mind in writing . This book which is dropt from heaven , the title of it is , The word of reconciliation . 2 Cor. 5. 19. the main argument of it being reconciliation . In this book we find , proclamation sent forth after proclamation , book after book , line after line , all written to this end , that we sinners might have hope and strong consolation , as the Apostle witnesseth . Secondly , He hath added to this writing those seales of the Sacraments , and further an oath to both , and that made advisedly with the greatest earnestnesse and deliberation that might be , Heb. 6. 17. God willing ( the text sayes ) more abundantly to manifest this his intent , the immutability of his counsell , he confirmed that promise with an oath , that by two immutable things , his word and oath , we might have strong consolation . Thirdly , If this be not sufficient , he hath pawned heaven and earth , the Covenant of day and night in Mortgage to forgive iniquity and pardon sinners . Thus Jer. 31. 34 , 35 , 36. This is my Covenant ( sayes God there ) that I will forgive their iniquities , and remember their sinnes no more , so ver. 34. and then it follows ver. 35. Thus saith the Lord , who giveth the sun for a light by day , and the ordinances of the moon and stars for a light by night : If those ordinances depart from before me , then the seed of Israel , &c. The like you have , Chap. 33. 25 , 26. Day and night we see stand still , and therefore this Covenant holds good still ; but we have a greater pawn then this , the death of his Son . And lastly , Let his actions and courses , which he hath taken from the beginning of the world speak for all the rest , as satan hath been a murtherer from the beginning , so God hath been a Saviour from the beginning , and Christ is the Lamb slain from the beginning of the world . God began with the first of mankind , even with Adam and Eve , the ringleaders , the heads of this rebellion , who drew all the rest of the world into that enmity , these were yet reconciled . Kings usually hang up the heads and chiefe in treasons , for examples of their justice , though they pardon others ; yet these did God save and pardon as examples of his mercy , to all that should come of them ; and it is observeable that the first thing he did , after the world was fallen , was this act of mercy , both in preaching this Gospel , and in pardoning them , he began to do that soon , which he meant to be alwayes a doing to the end of the world , it argues he delights in it , yea and according to Christ last promise on earth , ( that he would be with us to the end of the world , ) God is to this day reconciling the world of men to himself . Some that walk in your streets by you , live among you . And he will have thousands when you are gone , and what are these but as flags , and patternes of mercy , hung forth by God to toll and bring others in , as Ephes. 2. 7. Vse . WHat should the consideration of these things work in our hearts , but what the scope of the text it self puts men upon , even that they would come in unto Christ , and beleeve on him , and give up their souls unto him ? He that beleeves shall in no wise be cast out . As Christ therefore is willing : so should we , be a willing people . That which keepes men off , is , that they know not Christs minde and heart , think it not to be an indifferent thing to him whether you beleeve , or no ; as if he came into the world to do this duty of dying for sinners , singly in obedience to his Father , so that men might be rendred savable if they will : and that however , if they will not , he yet hath enough to satisfie and quiet himself with , even this that he shall be glorified in what he hath done , though few or none of the sons of men be saved . It is a prejudiciall doctrine this , to the salvation of men , and derogatory to Christs free love . What , do we think that Jesus Christ is gone to heaven , there to complaine unto Angels of the unkindnesse and hardnes of mens hearts , that will not turne to him notwithstanding he hath done so much , and to tell what he had done for them , and what they would not be perswaded to do for themselves ; and that so he can sufficiently please himself with such just complaints ? no surely ; our effectuall salvation concernes him more then so : and his heart is more fully bent upon it then thus to leave it , of what he hath bought he will lose nothing . The truth is , he is more glad of us then we can be of him . The Father of the Prodigall was the forwarder of the two to that joyfull meeting . Hast thou a minde ? he that came down from Heaven ( as himself saith , in the text ) to dye for thee , will meet thee more then half way ( as the prodigals father is said to do ) by his spirit ; he will send him from Heaven to thee , and at the latter day himself will come again to fetch thee and receive thee to himself . If among the Angels in Heaven there be joy at the conversion of a sinner , how much more joy is there in Christs heart ? If there be joy in the bed chamber men ( as Iohn speakes ) what joy is there in the bridgrooms hearts ? or if among the standers by , when a man-child is borne into the world , how much more doth the mother that was in travaile for it ( as Christs soul was , ) how much more doth she rejoyce ? O therefore come in unto him . If you knew his heart you would . As they that crucified him knew him not , so neither do those who beleeve not in him . If you had been on earth with him , or if he were now here , and had this day preacht these things unto you , and uttered these his own desires , and longings after you ; how would you in troopes go all thronging after him when the Sermon were done , and each of you come about him 〈◊〉 〈◊〉 that had diseases did ) and beseech him to pardon and save you ; and not leave him till you have obtained some word of comfort and favour from him ! Let me tell you , he had preacht this day , but that he had other busines to do for you in Heaven , where he is now praying and intereceding for you , even when you are sinning ; ( as on earth we see he did for the Jews when they were a crucifying him . ) Now because he could not for this other busines come himself , he therefore sends us his Ambassadours , and we in Christ stead do beseech you ; and it is as if Christ by us did beseech you : and we preach but such things as were first spoken by the Lord himselfe , ( as it in Heb. 2. ) And he sends his spirit , and continues to give gifts unto men to this very day : and in all these respects , when ever the Gospel is preacht , he is said to spe●k from heaven , Refuse not him that speaks from heaven , Heb. 12. 23. And though you have not his bodily presence as they had who heard himselfe preach here on earth ; yet you may by faith have as free an accesse unto him , and know as surely that he heares you , as if he were in the same roome with you . Retire therefore into your closet , and treat with him in private , and there presse these things on him ; say them all over again unto himself , and ask him if they be not true : get the match struck up between thy soule & him ; which if once made , will never be undone again . Say unto him , Lord , why may it not be made up now ? Only let me adde this ; see you come not to him without a wedding-garment , and wedding-affections . Take up a resolution to love him . For if thou comest to him , what dost thou come for ? pardon of sins ? and what is it in him that must procure that ? his having dyed for thee ; that was it . And what was it that moved him to die ? an infinite love ; such a love , as were the thing yet to be done , he would certainly do it , and die to satisfie God for thee . Now then , seeing he hath already done it out of such a love with what face canst thou ask pardon of him , as the effect of such a love , and not love him again , and obey him in all things ? But to make short work with you , know this ; that if thou wilt not come in to him , thou wilt be damned . So saith Christ , He that beleeves shall be saved ; but he that beleeves not shall be damned . And I could tell you another , and as large a story of Christs wrath against those that refuse him , as I have told you of his love : The Lamb can be angry ; for he is a Lion also , O consider this therefore , lest he teare you in pieces , and th●●… be none to deliver you . FINIS . 
A26806	----	Sermons upon Psalm CXXX, ver. 4 but there is forgiveness with thee, that thou mayst be feared / by William Bates. Bates, William, 1625-1699. 1696 Approx. 150 KB of XML-encoded text transcribed from 65 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A26806 Wing B1124 ESTC R25865 09268917 ocm 09268917 42566 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26806) Transcribed from: (Early English Books Online ; image set 42566) Images scanned from microfilm: (Early English books, 1641-1700 ; 1300:11) Sermons upon Psalm CXXX, ver. 4 but there is forgiveness with thee, that thou mayst be feared / by William Bates. Bates, William, 1625-1699. 123 p. Printed by J.D. for Brabazon Aylmer, London : 1696. Caption title: Sermons of the forgiveness of sin. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms CXXX -- Sermons. Forgiveness of sin -- Sermons. Sermons, English -- 17th century. 2004-09 TCP Assigned for keying and markup 2004-10 SPi Global Keyed and coded from ProQuest page images 2004-11 Judith Siefring Sampled and proofread 2004-11 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion SERMONS UPON Psalm CXXX . Ver. 4. But there is Forgiveness with thee ; that thou mayst be feared . BY WILLIAM BATES , D. D. LONDON , Printed by J. D. for Brabazon Aylmer at the three Pigeons , over against the Royal Exchange in Cornhill . 1696. SERMONS OF THE Forgiveness of Sins . PSAL. CXXX . 4. But there is Forgiveness with thee , that thou mayst be feared . THE Psalmist , in the first and second Verses , addresses to God with earnest Desires for his saving Mercies : Out of the Depths have I cried to thee , O Lord : Lord , hear my Voice : let thine Ear be attentive to my Supplication . He humbly deprecates the severe Inquiry of Divine Justice ; ver . 3. If thou , Lord , shouldst mark Iniquities : O Lord , who shall stand ? If God should with an exact Eye observe our Sins , and call us to an account , who can stand in Judgment ? who can endure that firy Trial ? The best Saints , tho never so innocent and unblameable in the sight of Men , tho never so vigilant and watchful over their Hearts and Ways , are not exempted from the Spots of humane Frailty , which according to the Rigour of the Law , would expose them to a condemning Sentence . He relieves and supports himself under this fearful Apprehension with the Hopes of Mercy : But there is Forgiveness with thee , that thou mayst be feared . 'T is in thy Power and thy Will , to pardon repenting and returning Sinners , that thou mayst be feared . The Fear of God in Scripture signifies the humble holy Reverence of him , as our heavenly Father and Soveraign , that makes us cautious lest we should offend him , and careful to please him . For this Reason the Fear of God is comprehensive of all Religion , of the whole Duty of Man , to which it is introductive , and is a principal Ingredient in it . The Clemency and compassionate Mercy of God is the Cause of an ingenuous filial Fear , mix'd with Love and Affiance in the Breasts of Men. Other Attributes , his Holiness that fram'd the Law , Justice that ordain'd the Punishment of Sin , Power that inflicts it , render his Majesty terrible , and cause a Flight from him as an Enemy . If all must perish for their Sins , no Prayers or Praises will ascend to Heaven , all Religious Worship will cease for ever : But his tender Mercy ready to receive humble Suppliants , and restore them to his Favour , renders him amiable and admired , and draws us near to him . There are two Propositions to be considered in the Verse : 1. That Forgiveness belongs to God. 2. That the forgiving Mercy of God is a powerful Motive of Adoration and Obedience . I propound to discourse of the first , and to touch upon the second in the Application . In managing the Point with Light and Order , 't is requisite to consider ; 1 st . What is contain'd in Forgiveness . 2 dly . The Arguments that demonstrate that Forgiveness belongs to God. 1. What is contained in Forgiveness . This necessarily supposes Sin , and Sin a Law that is violated by it : The Law implies a Sovereign Law-giver , to whose declared Will Subjection is due , and who will exact an Account in Judgment of Mens Obedience or Disobedience to his Law , and dispense Rewards and Punishments accordingly . God by the clearest Titles is our King , our Law-giver and Judg : for he is our Maker and Preserver , and consequently has a full Propriety in us , and absolute Authority over us : and by his sovereign and singular Perfections is qualified to govern us . A derived Being is necessarily in a State of Dependance and Subjection . All the Ranks of Creatures in the World are order'd by their Maker : his Kingdom rules over all . Those in the lowest degree of Being are order'd by Power . Sensitive Creatures are determin'd by the Impulses of Nature to their Actions ; for having no Light to distinguish between moral Good and Evil , they have no Choice , and are incapable of receiving a Law. Intelligent Creatures , endowed with judicious and free Faculties , an Understanding to discern between moral Good and Evil , and a Will to choose or reject what is propounded to them , are capable of a Law to direct and regulate their Liberty . To Man a Law was given by the Creator , ( the Copy of his Wisdom and Will ) that has all the Perfections of a Rule : 'T is clear and compleat , injoining what is essentially good , and forbidding what is essentially evil . God governs Man conveniently to his Nature : and no Service is pleasing to him but the Result of our Reason and Choice , the Obedience of our supreme leading Powers . Since the Fall , the Light of the Understanding compared with the bright Discovery it afforded of our whole Duty in our Original State , is either like the Twilight of the Evening , the faint and dim Remains of the Light of the Day , when Night draws a dark Vail over the World , or like the dawning of the Morning , when the rising Sun begins to scatter the Darkness of the Night . The latter Comparison I think is more just and regular ; for 't is said , that the Son of God enlightens every Man that comes into the World. The innate Light discovers there is a streight Line of Truth to regulate our Judgment , and a streight Line of Vertue to regulate our Actions . Natural Conscience is a Principle of Authority , directing us to choose and practise Vertue , and to avoid Vice ; and according to our Neglect or Compliance with its Dictates reflects upon us . 'T is hardly presumable that any are so prodigiously wicked , as not to be convinc'd of the natural Rectitude in things : they can distinguish between what is fair and what is fraudulent in Dealings , and acknowledg in the general , and in judging of others , the Equity of things , tho they elude the Force of the Conviction in the Application to themselves . Now since common Reason discovers there is a common Rule , there must be a common Judg to whom Men are accountable for the Obliquity or Conformity of their Actions to that Rule . The Law of God is revealed in its Purity and Perfection in the Scripture . The Law binds first to Obedience , and in neglect of it to Punishment . Sin is defin'd by St. John to be the Transgression of the Law. The Omission of what is commanded , or doing what is forbidden , is a Sin. Not only the Lusts that break forth into Action and Evidence , but inward Inclinations , contrary to the Law , are Sin. From hence results a Guilt upon every Sinner , which includes the Imputation of the Fault , and Obligation to Punishment . There is a natural Connexion between the Evil of Doing , and the Evil of Suffering : the Violation of the Law is justly revenged by the Violation of the Person that breaks it . It is an impossible Imagination , that God should give a Law not enforc'd with a Sanction . This would cast a Blemish upon his Wisdom , for the Law would cancel it self , and defeat his Ends in giving it : it would reflect a high Dishonour upon his Holy Majesty , as if he were indifferent with respect to Vertue or Vice , and disregarded our Reverence or Rebellion against his Authority . The Apostle declares , that all the World are become guilty before God ; that is , justly chargeable with their Crimes , and liable to his Judgment . The Act of Sin is transient , and the Pleasure vanishes ; but the Guilt , if not pardoned and purged away , remains for ever in the Records of Conscience . The Sin of Judah is written with a Pen of Iron , and with the Point of a Diamond ; it is graven on the Tables of the Heart . When the Books of eternal Life and Death shall be opened at the Last Day , all the unpardoned Sins of Men , with their killing Aggravations , will be found written in indelible Characters , and shall be set in order before their Eyes , to their Confusion : The righteous Judg has sworn he will forget none of their Works . According to the Number and Heinousness of their Sins , a Sentence shall pass upon them : No Excuses shall suspend the Judgment , nor mitigate the immediate Execution of it . The Forgiveness of Sins contains the Abolition of their Guilt , and Freedom from the deserved Destruction consequent to it . This is express'd by various Terms in Scripture . Pardon relates to some Damage and Offence which the offended Party may severely vindicate . Now altho the blessed God in strictness of speaking can receive no Damage by rebellious Creatures , being infinitely above the Impression of Evil : yet as our Saviour speaks of one that looks upon a Woman with an impure Desire , that he has committed Adultery with her in his Heart , tho the Innocence of the Woman be unstained ; so the Sins of Men , being Acts of foul Ingratitude against his Goodness , and notorious Unrighteousness against his Authority , are in a Sense injurious to him , which he might justly revenge upon them , but his Clemency spares them . The not imputing Sin is borrowed from the Accounts of Servants with their Masters ; and implies the Account we are obliged to render the supreme Lord for all his Benefits which we have so wretchedly misimproved : he might righteously exact of us ten thousand Talents that are due to him , but he is graciously pleased to cross the Book , and freely to discharge us . The purging from Sin , implies 't is very odious and offensive in God's Eyes , and has a special respect to the expiatory Sacrifices , of which 't is said , that without Blood there was no Remission . This was typical of the precious Blood of the Son of God that purges the Conscience from dead Works ; from the deadly Guilt of Sin that cleaves to the Conscience of the Sinner . By the application of his Blood the crimson Guilt is wash'd away , and the pardoned Sinner is accepted as one pure and innocent . 2. I shall next demonstrate , that Forgiveness belongs to God. This will be evident by the following Considerations . 1 st . 'T is the high and peculiar Prerogative of God to pardon Sin. His Authority made the Law , and gives Life and Vigour to it , therefore he can remit the Punishment of the Offender . This is evident from the Proportion of humane Laws : For tho subordinate Judges have only a limited Power , and must acquit or condemn according to the Law , yet the Soveraign may dispense with it . This is declared in Scripture by God himself : I , even I am he , that blots out thy Transgressions for my Name sake : He repeats it with an Emphasis . He is proclaimed with this Royal Title ; The Lord , gracious and merciful , pardoning Iniquity , Transgression and Sin. 'T is a Dispensation of Divine Soveraignty to pardon the Guilty . 'T is true , God pardons as a Father , according to that most gracious Promise , I will spare them , as a Father spares his Son that serves him ; but as invested with the Dignity of a Soveraign . Our Saviour directs us , in the perfect Form of Prayer dictated to his Disciples , to pray to God for the Forgiveness of our Sins , as our Father sitting in Heaven upon a high Throne , from whence he pronounces our Pardon . His Majesty is equally glorious with his Mercy in that blessed Dispensation . His Royal Supremacy is more conspicuous in the Exercise of Mercy towards repenting Sinners , than in the Acts of Justice upon obstinate Offenders . As a King is more a King by the pardoning humble Suppliants by the Operation of his Scepter , than in subduing Rebels by the Power of the Sword : For in Acts of Grace he is above the Law , and over-rules its Rigour , in Acts of Vengeance he is only superiour to his Enemies . 'T is the peculiar Prerogative of God to pardon Sin. The Prophet challenges all the reputed Deities of the Heathens as defective in this Royal Power : Who is a God like unto thee , pardoning Iniquity , Transgression and Sin ? The Pharisees said true , Who can forgive Sins but God only ? for 't is an Act of Empire . The judicial Power to pardon is a Flower inseparable from the Crown : for 't is founded in a Superiority to the Law , therefore inconsistent with a depending Authority . A Creature is as incapable of the Supremacy of God in pardoning Sin , as of his Omnipotence to create a World : for they are both truly infinite . Besides , the Power of pardoning Sins , necessarily implies an universal Knowledg of the Minds and Hearts of Men , which are the Fountains of their ●ctions : and according to their Ingred●●ncy the moral Good or Evil of them rises . The more deliberately and wilfully a Sin is committed , the Sinner incurs a greater Guilt , and is obnoxious to a more heavy Punishment . Now no Creature can dive into the Hearts of Men : They are naked and open to the piercing Eye of God alone . Add farther , the authoritative Power to pardon , has necessarily annex'd to it the active Power of dispensing Rewards and Punishments . Now the Son of God alone has the Keys of Life and Death in his Hands . It may be objected , That our Saviour declares , that the Son of Man has Power to forgive Sins . The Answer to this will be clear by considering , there are two Natures in Christ ; the Divine Nature , that originally belongs to him , and is proper to his Person ; and the Humane Nature , which is as it were adoptive , and was voluntarily assumed . Now the Divine Person is the sole Principle and Subject of this Royal Dignity , but 't is exercised in its Conjunction with the humane Nature , and attributed to the Son of Man : As in the Humiliation of Christ , the Principles of his Sufferings ▪ and the actual Sufferings , are solely in the humane Nature , but upon the Account of the personal Union , they are attributed to the Divine Person . 'T is said , The Lord of Glory was crucified , and the Blood of God redeemed his Church . The Church of Rome , with high Presumption , arrogates to their Priests a judicial Power of forgiving Sins : and by the easy Folly of the People , and crafty Deceit of their Instructors , exercise a Jurisdiction over Conscience . To avoid the Imputation of Blasphemy , they pretend there is a double Power of Forgiving , supreme and subordinate ; the first belongs to God , the other is delegated by Commission to the Ministers of the Gospel . But this is an irreconcileable Contradiction : for the Power to pardon is an Efflux of Supremacy , and incommunicable to the Subject . A Prince that invests another with an absolute Power to pardon , must either relinquish his Soveraignty , or take an Associate to share in it . This Pretence of the Papists is such a lame Evasion , as that which they are forced to make use of to clear themselves from the Charge of Idolatry in their Worship of Angels and Saints : their Excuse is , that their Worship of Angels and Saints is inferiour in degree , and imperfectly divine ; as if there could be different Degrees in Divine Worship , which is absolutely and necessarily supreme . The Ministers of the Gospel have only a declarative Power , as Heralds or Embassadors , to propose the Terms of the Gospel for the obtaining Pardon , and to apply the Promise of Pardon to those who appear qualified for it . But to pronounce and dispense Pardon , they have no judicial Authority : for 't is not presumeable that the wise God should invest Men with that Authority which they are utterly incapable to exercise . 2 dly . God is ready to forgive . The Power to pardon without an Inclination to it , affords no Relief in the Agonies of an accusing Conscience , and the Terrors of eternal Judgment . The merciful Will of God declared in his Word , is the Foundation of our blessed Hope , and encourages us in our Requests before his Throne : For thou Lord art good , and ready to forgive , and plenteous in Mercy unto all that call upon thee . The Attribute of which Pardon is an Emanation , is usually exprest by Grace and Mercy . 'T is said , the Grace of God that brings Salvation has appeared unto all Men : We are saved by Grace . Grace implies free Favour . There is in this respect a Difference between Love and Grace . Love may be set upon an Object worthy of it . The primary Object of God's Love is himself , whose excellent and amiable Perfections are worthy of infinite Love. The Love of Parents to Children is a Duty most clearly natural , and Duty lessens the Desert of performing it ; but Grace is exclusive of all Merit and Dignity in the Subject , and of all Obligation in the Person that shews it . God's most free preventing Grace is exercised without any Motive in us that deserves it . The Grace of God may be consider'd as exercised in our Creation and our Redemption . In the Creation it was absolutely free : for Angels and Men were in the State of nothing , there was only a Possibility of their Being . Now there could be no attractive Merit before their Existence . 'T is true , Goodness is glorified and crown'd by communicating : The World is a bright Efflux of the Divine Glory ; but this does not lessen the free Goodness of the Maker . There was no Constraint upon God to make the World for his declarative Glory : for his essential Glory is truly infinite , and wants no external Appearance to make it compleat . The Universal Church pays humble Homage to the Great Creator ; acknowledging , that for his Will and Pleasure all things were created . The Divine Goodness to Angels and Man in their Original Purity , was Grace : for altho the Image of God shining in them was attractive of his Approbation and Acceptance , yet they deserved no Benefits from him : there is such an infinite Distance and Disproportion between God and the Creatures , that they cannot by a common Right claim any thing as due from his Majesty . Besides , he is the productive and conservative Cause of all their active Powers , and the Efficacy of them . The creating Goodness of God is eclips'd in the Comparison with his saving Grace . The first supposes us without any Deserts of his Favour , but this supposes our exceedingly bad Deserts : The first was free , but this is merciful and healing Grace . Mercy revives and restores us when deservedly miserable . This Grace and Mercy is of so pure a Nature , that the most tender humane Inclinations to relieve the Afflicted , are mix'd with Self-interest , compared with the Mercy of God towards us . Our Bowels relent , and Affections are melting at the sight of Persons in deep Misery . But there is an inward and unvoluntary Constraint of Nature that excites such feeling Resentments : and our Compassion is moved by Reflection upon our selves , considering that in this open State we are liable to many Disasters and wounding Sorrows : but God is infinitely free from all disturbing Passions , and exempted from all possible Evils . To represent the immense Love and Mercy of God in its endearing Circumstances , and to demonstrate his Readiness to forgive , we must consider what he has done in order to his pardoning Sinners . 1. If we consider God as the supreme Lawgiver and Judg of the World , as the Protector of Righteousness and Goodness , and the Revenger of all Disorders in his moral Government , it became him not to pardon Sinners without the punishing Sin in such a manner as might satisfy his injur'd Justice , and vindicate the Honour of his despised Law , and declare most convincingly his Hatred against Sin. Now for these great Ends he decreed to send his Son from his Bosom , to assume our Nature , and to suffer the contumelious Calamity of the Death on the Cross , to make a Propitiation for our Sins . This was the Contrivance of his high Wisdom , which the most enlightned Angels had no presaging Notions of . Now can there be a more clear Evidence and convincing Reality , that God is ready to forgive Sins , than the giving his only begotten Son , a Person so great and so dear , the Heir of his Love and Glory , to be a Sacrifice , that he might spare us ? In this Dispensation Love was the regent leading Attribute , to which his Wisdom , Justice and Power were subordinate : they were in exercise for the more glorious Illustration of his Mercy . We have the strongest Argument of God's Love in the Death of his Son , for our Pardon was the end of it . From hence 't is evident , that God is more willing to dispense his pardoning Mercy , than Sinners are to receive it . 2. God's Readiness to forgive appears in the gracious and easy Terms prescribed in the Gospel for the obtaining Pardon . There are two ways of Justification before God , and they are like two Ways to a City : One is direct and short , but deep and unpassable ; the other lies in a Circuit , but will bring a Person safe to the Place . Thus there is a Justification of an innocent Person by Works , that secures him from the Charge of the Law ; and a Justification of a Sinner by Faith in our all-sufficient Saviour . The first was a short way to Man in the State of Integrity : the second , such is the Distance of the Terms , takes a Compass . There is a shorter Passage from Life to Action , than from Death to Life . There is no Hope or Possibility of our legal Justification . The Apostle saith , That which 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. The Expiation of Sin , and renewing us into the Image of God , are obtained by the Gospel . The Law is called , the Law of Sin and Death : which must be understood not as consider'd in it self , but relatively to our depraved Nature . The Law supposes Men in a State of uncorrupted Nature , and was given to be a Preservative of our Holiness and Felicity , not a Remedy to recover us from Sin and Misery . It was directive of our Duty , but since our Rebellion the Rod is turn'd into a Serpent . The Law is hard and imperious , severe and inexorable , the Tenor of it is , Do , or die for ever . It requires a Righteousness entire and unblemish'd , which one born in Sin cannot produce in the Court of Judgment . Man is utterly unable by his lapsed Powers to recover the Favour of God , and to fulfil his Obligation by the Law to Obedience . But the Gospel discovers an open easy way to Life , to all that will accept of Salvation by the Redeemer . The Apostle expresses the Difference between the Condition of the Law and the Gospel in a very significant manner . Moses describes the Righteousness which is of the Law , that the Man that does those things shall live in them : but the Righteousness which is of Faith speaks on this wise , Say not in thine Heart , Who shall ascend into Heaven , that is to bring down Christ from above ; Who shall descend into the Deep , that is to bring Jesus Christ again from the dead ? but what saith it ? The Word is nigh thee , that if thou shalt confess with thy Mouth , and shalt believe in thy Heart , that God hath raised him from the Dead , thou shalt be saved . The meaning of the Apostle is , that things in Heaven above , or in the Depths beneath , are of impossible Discovery and Attainment , so 't is equally impossible to be justified by the Works of the Law. The anxious Sinner seeks in vain for Righteousness in the Law , which can only be found in the Gospel . It may be objected , that the Condition of the Law , and the Condition of the Gospel , compar'd relatively to our deprav'd Faculties , are equally impossible . The carnal Mind and Affections are as averse from Repentance and receiving Christ as our Lord and Saviour , as from obeying the Law. Our Saviour tells the Jews , Ye will not come to me that ye may have Life : and no Man can come to me unless the Father draw him . Which Words are highly expressive of our utter Impotence to believe savingly in Christ. But there is a clear Answer to this Objection : the Difference between the two Dispensations consists principally in this : The Law requires compleat and constant Obedience as the Condition of Life , without affording the least supernatural Power to perform it . But the Gospel has the Spirit of Grace a Concomitant with it , by whose Omnipotent Efficacy Sinners are revived , and enabled to comply with the Terms of Salvation . The Spirit of the Law is stiled the Spirit of Bondage from its rigorous Effects : it discover'd Sin , and terrified the Conscience , without implanting a Principle of Life that might restore the Sinner to a State of Holy Liberty . As the Flame in the Bush made the Thorns in it visible , without consuming them ; so the firy Law discovers Mens Sins , but does not abolish them : But the Law of the Spirit of Life in Christ Jesus , i. e. the Gospel , has freed us from the Law of Sin and Death . I will more particularly consider the gracious Terms prescribed in the Gospel for the obtaining Pardon ; Repentance towards God , and Faith in the Lord Jesus Christ. The requiring of them is not an arbitrary Constitution , but founded in the unchangeable Nature and Congruity of things . Repentance signifies a sincere Change of the Mind and Heart from the Love and Practice of Sin , to the Love and Practice of Holiness , upon Evangelical and Divine Motives . The principal Ingredients in it are , Reflections with Grief and Shame upon our past Sins , with stedfast Resolutions of future Obedience . 'T is a vital Principle productive of Fruits sutable to it : 'T is call'd Repentance from dead Works , Repentance unto Life . 'T is the Seed of new Obedience . Repentance in order of Nature is before Pardon , but they are inseparably join'd in the same Point of Time. David is a blessed Instance of this : I said I will confess my Transgressions to the Lord , and thou forgavest the Iniquity of my Sin. The Sum and Tenour of the Apostles Commission recorded by St. Luke is , That Repentance and Remission of Sins should be preached in the Name of Christ to all Nations . That a repentant Sinner only is qualified for Pardon , will be evident in considering , 1. That an impenitent Sinner is the Object of revenging Justice ; and 't is utterly inconsistent that pardoning Mercy and revenging Justice should be terminated upon the same Person at the same time , in the same respect . 'T is said , The Lord hateth all the Workers of Iniquity ; and his Soul hates the Wicked . The Expression implies the intense Degrees of Hatred . In the glorious Appearance of God to Moses , when proclaim'd with the highest Titles of Honour , The Lord God , gracious and merciful , pardoning Iniquity , Transgression and Sin , 't is added , he will by no means spare the Guilty , i. e. impenitent Sinners . We must suppose God to be of a changeable flexible Nature , ( which is a blasphemous Imagination , and makes him like to sinful Man ) if an impenitent Sinner may be received to Favour without a Change in his Disposition . God cannot repent of giving a holy Law , the Rule of our Duty , therefore Man must repent of his breaking the Law before he can be reconciled to him . The Truth is , Man consider'd merely as a Sinner , is not the Object of God's first Mercy , i. e. of Pity and Compassion : for as such he is the Object of God's Wrath ; and 't is a formal Contradiction to assert that he is the Object of Love and Hatred at the same time , and in the same respect . But Man , consider'd as God's Creature , involv'd in Misery by the Fraud of the Tempter , and his own Folly , was the Object of God's Compassion ; and the Recovery of him from his forlorn wretched State , was the Effect of that Compassion . 2. Tho Mercy consider'd as a separate Attribute might pardon an impenitent Sinner , yet not in Conjunction and Concord with God's essential Perfections . Many things are possible to Power absolutely consider'd , which God cannot do : for his Power is always directed in its Exercise by his Wisdom , and limited by his Will. It would disparage God's Wisdom , stain his Holiness , violate his Justice , to pardon an impenitent Sinner . The Gospel by the Promise of Pardon to such , would foil it self , and frustrate its principal End , which is to purify us from all Iniquity , and to make us a People zealous of good Works . 3. If an impenitent Sinner may be pardoned as such , he may be glorified : for that which qualifies a Man for Pardon , qualifies him for Salvation : and the Divine Decree establishes an inseparable Connexion between them ; Whom God justifies he glorifies . If a Sinner dies immediately after his Pardon is past , nothing can intercept his being received into Heaven . Now this is utterly impossible ; the exclusion of such is peremptory and universal , for without Holiness no Man shall see God. The Admission of an impenitent Sinner into Heaven , would pollute that holy Place , and unconsecrate the Temple of God wherein his Holiness shines in its Glory . It is objected by some , that the requiring Repentance to qualify the Sinner for Pardon eclipses the Grace of the Gospel . I willingly acknowledg , that a religious Jealousy , lest the Freeness and Honour of Divine Grace in our Pardon should be lessen'd , is very becoming a Christian ; but 't is ill-grounded and ill-guided in this Matter . This will be evident by considering ; 1 st . Repentance is an Evangelical Grace , the Gift of the Redeemer : Him has God raised to be a Prince and a Saviour , to give Repentance and Forgiveness of Sin. The Law did not allow of Repentance , nor promise Pardon . The Design of it was to keep us in the Favour and Communion with God , but afforded no Means of Reconciliation after our offending him . Repentance was no Degree of Perfection before Man's Fall , but is a Relief of his Imperfection after it . The Law call'd the Righteous to Obedience , the Gospel calls Sinners to Repentance . 2 dly . There is no Causality or Merit in Repentance to procure our Pardon . The Mercy of God for the most precious Merits and Mediation of Jesus Christ is the only Cause of Pardon . A Flood of repenting Tears , an Effusion of our Blood , are of too low a Price to make any Satisfaction to God , to deserve a Return of his Favour . The most sincere Love of Holiness , and stedfast Resolution to forsake Sin , which is the principal part of Repentance , can be no Satisfaction for our past Offences , for 't is the natural Duty of Man before the commission of Sin : Repentance is only a vital Qualification in the Subject that receives the Pardon . 3 dly . The Grace of God is very conspicuous in dispensing Pardon , according to the Order of the Gospel to repenting Sinners . For first , Repentance renders the Divine Mercy most honourable in the Esteem of those who partake of it . Our Saviour tells us , The whole need not a Physician , but those who are sick . He that feels his Disease , and is strongly apprehensive of its Danger , values the Counsel and Assistance of a Physician above all Treasures . The repenting Sinner who is under the strong Conviction of his Guilt , and his being always obnoxious to the Judgment of God , and eternal Misery the Consequent of it , he values the Favour of God as the most sovereign Good , and accounts his Displeasure as the supreme Evil. Repentance inspires flaming Affections in our Prayers and Praises for Pardon . The repenting Sinner prays for Pardon with as much Fervency as Daniel pray'd in the Den , to be preserved from the devouring Lions ; or as Jonah pray'd out of the Belly of Hell for Deliverance . He addresses not with faint but fainting Desires for Mercy ; Give me Pardon , or I die . The insensible Sinner that is secure in the Shadow of Death , may offer some verbal Requests for Pardon , but his Prayer is defective in the Principle : for he never feels the Want of a Pardon ; he prays so coldly as if unconcern'd whether he be accepted or no. And with what a Rapture of Admiration , and Joy , and thankful Affections , doth the pardon'd Penitent magnify the Divine Mercy ? The Christian Niobe that was melted into repenting Tears loved much , because much was forgiven her . 2. This Establishment that Repentance qualifies a Sinner for Pardon , is most beneficial to Man , and consequently most illustrates pardoning Mercy . We must observe , that Sin does not only affect us with Guilt , but leaves an inherent Corruption that defiles and debases the Sinner , and strongly inclines him to relapse into Rebellion . Now Repentance gives the true Representation of Sin in its penal Consequences , the Anger of the Almighty , the Terrors of Conscience , and makes it evident and odious to the Soul. David had a piercing Conviction what a foul Sin Adultery was , when his Bones were broken . Repenting Sorrow strikes at the Root of Sin , the Love of Pleasure . This makes us fearful to offend God , and to fly all the alluring Temptations that will betray us to Sin. This makes us obedient . The melted Metal is receptive of any Form. Contrition is join'd with Resignation : Lord , what wilt thou have me to do ? was the Voice of repenting Saul . It may be objected , that we read , God justifies the Vngodly , but the Answer is clear . The Apostle does not intend by the Ungodly , an impenitent Sinner , but makes the Opposition between the Ungodly and one that perfectly obeys the Law , and is consequently justified by Works : and in this Sense the most excellent Saints here are ungodly . Besides , the Apostle does not assert that God absolutely pardons the Ungodly , but qualifies the Persons : To him that worketh not , but believeth on him that justifies the Vngodly , his Faith is counted for Righteousness . Now justifying Faith and Repentance are like Tamar's Twins : Repentance is first felt , and then Faith exerts it self in applying the Merits of Christ's Death for our Pardon . It is replied by some , that all Grace is communicated from Christ , as our Head , and supposes our Union with him , of which Faith is the vital Band , and consequently the first Grace , by which all other Graces are derived to us . To this I answer , there are two Means of our Union with Christ : The principal is the quickning Spirit descending from Christ as the Fountain of the supernatural Life , and a lively Faith wrought in us by his pure and powerful Operation , that ascends from us and closes with him . 'T is said , the second Adam was made a quickning Spirit : and he that is join'd to the Lord is one Spirit . As the Parts of the natural Body are united by the vital Influence of the same Soul that is present in the whole ; so we are united to Christ by the Holy Spirit that was given to him without measure , and from his Fulness is derived to us . 'T is clear therefore beyond all Contradiction , that Faith is not antecedently requisite , as the means of conveying all Graces to us from Christ. 2. There are two Acts of Faith : the first respects the General Offer of Pardon in the Gospel to all repenting believing Sinners : The second is the Application of the Promise of Pardon to the Soul. The first is antecedent to evangelical Repentance : The second is clearly consequent in the Order of Nature , for the Promise assures Pardon only to the weary and heavy laden that come to Christ for Rest. In short , there is a perfect Agreement and Sympathy between Reason and Divine Revelation in this Doctrine , that God pardons only the repenting Sinner . The contrary Assertion is an Impeachment of the Rectitude of his Nature , and directly contrary to the Design and Tenour of the Gospel . If a Man be justified as ungodly , the Evangelical Command of Repentance for the Remission of Sins is useless and unprofitable . What a pernicious Influence upon Practice this Doctrine may have , is obvious to any that consider it . I shall only add , if God pardons Men as ungodly , how shall he judg the World ? 'T was prophesied by Enoch , Behold the Lord comes with ten thousand Saints to judg all that are ungodly for their ungodly Deeds , which they have ungodlily committed . Now as St. James argues against the Perverseness of Men , when from the same Mouth proceeds Blessing and Cursing ; Doth a Fountain send forth sweet Water and bitter ? This Instance is incomparably more strong with respect to God than to Men. 'T is more consistent and conceiveable that a Fountain should send forth fresh Water and Salt , than that the holy and righteous God , in whose Nature there is not the least Discord , should justify some as ungodly , and condemn others as ungodly for ever . 2. Faith in the Lord Jesus Christ is the Evangelical Condition of our obtaining Pardon . This will appear by considering the Nature of Faith. Saving Faith is an unfeigned Perswasion of the Power , and Desire of Christ to save Sinners , that induces the Soul to receive him , and rely on him , as he is offer'd in the Gospel . We are assur'd of his All-sufficiency , and of his compassionate Willingness to save us ; He is able to save to the utmost all that come to God by him . Our Saviour declares , whoever comes to him , he will in no wise cast out . Faith is seated in the whole Soul , and according to the Truth and transcendent Goodness of the Object , produces the most precious and sacred Esteem of it in the Mind , and the most joyful Consent and Choice of it in the Will. Accordingly a sincere Believer imbraces entire Christ as a Prince and a Saviour , and is as willing to be govern'd by his Scepter , as to depend upon his Sacrifice . Acceptance and Reliance are the essential Ingredients of justifying Faith. This is the Doctrine of the Everlasting Gospel . The Angel declared this to the Shepherds : Behold , I bring you Tidings of great Joy , which shall be to all People ; for to you is born this Day , in the City of David , a Saviour , which is Christ the Lord. This is a faithful Saying , and worthy of all Acceptation , that Jesus Christ is come into the World to save Sinners , of whom I am chief . Faith is indispensably necessary to our obtaining Forgiveness . Faith is the Channel wherein the precious Issues of his Blood and Sufferings are conveyed to us . To make more evident how necessary and gracious a Condition Faith in the Redeemer is , for our Pardon , I will briefly consider the Foundation of the Covenant of Life in the Gospel . After Man had plunged himself into Damnation , God having decreed , that without Satisfaction there should be no Remission of his Sin ; and the Sinner being utterly incapable of enduring such a Punishment in degrees , as might be truly satisfactory , it necessarily followed , he must suffer a Punishment equivalent in Duration . To prevent this , there was no possible way but by admitting a Surety , who should represent the Sinner , and in his stead suffer the Punishment due for Sin. A threefold Consent was requisite in this Transaction . ( 1. ) The Consent of the Soveraign , whose Law was violated , and Majesty despised : For as there is a natural Distinction between Persons , and between the Actions of Persons , so there must be between the Recompences of those Actions : Consequently the Sinner is obliged to suffer the Punishment in his own Person . From hence 't is clear , that the Punishment cannot be transferr'd to another without the Allowance of the Soveraign , who is the Patron of the Rights of Justice . ( 2. ) The Consent of the Surety is requisite : for Punishment being an Emanation of Justice cannot be inflicted on an innocent Person , without his voluntary interposing to save the Guilty . A Surety is legally one Person with the Debtor : otherwise the Creditor cannot exact , by the Rule of Right , the Paiment from him , which is fixt by the Law upon the Person of the Debtor . ( 3. ) 'T is as clear , that the Consent of the Guilty is requisite , who obtains Impunity by the vicarious Sufferings of another . For if he resolves to bear his own Guilt , and wilfully refuses to be freed by the interposing of another between him and the Punishment , neither the Judg nor the Surety can constrain him to it . Now all these concur in this great Transaction . As the Creation of Man was a Work of solemn Counsel , Let us make Man , so his Redemption was the Product of the Divine Counsel . I may allude to what is represented to us in the Vision of the Divine Glory to the Prophet Isaiah : I heard the Lord saying , Who shall I send , and who will go for us ? Then said I , Here I am , send me . Thus the Rise of our Salvation was from the Father . He makes the Inquiry , who shall go for us , to recover fallen Man ? The Son interposes , Here I am , send me . The Father from his Sovereignty and Mercy appointed and accepted the Mediator and Surety for us . It was no part of the Law given in Paradise , that if Man sinned , he should die , or his Surety ; but it was an Act of God's free Power as superiour to the Law , to appoint his Son to be our Surety , and to die in our stead . And the Aspect of the Law upon a Sinner being without Passion , it admits of Satisfaction by the Sufferings of another . 'T is said in the Gospel , God so loved the World , so above all Comparison and Comprehension , that he gave and sent his only begotten Son into the World , that the World through him might be saved . The Son of God , with the freest Choice , did interpose between the righteous God and guilty Man for that end . He willingly left his Sovereign Seat in Heaven , eclips'd his Glory under a dark Cloud of Flesh , degraded himself into the Form of a Servant , and submitted to an ignominious and cruel Death for our Redemption . When he came into the World , he declared his full Content , with a Note of Eminency : Sacrifice and Offering thou wouldst not , but a Body hast thou prepared me : Then said I , Lo I come to do thy Will , O God. Upon this Consent of the Father and the Son , the whole Fabrick of our Redemption is built . 'T is the Resultance from it , that the Execution of Justice on Christ is the Expiation of our Sins , and by his Sufferings the full Price is paid for our Redemption . There is a judicial Exchange of Persons between Christ and Believers , their Guilt is transferr'd to him , and his Righteousness is imputed to them . He made him to be Sin for us , who knew no Sin , that we might be made the Righteousness of God in him . His active and passive Obedience , his Doing and Dying are as truly accounted to Believers for their Acceptance and Pardon , as if they had meritoriously wrought out their own Salvation . The Sinner must give his Consent to be saved by the Death of Christ upon the Terms of the Gospel . This Constitution is grounded upon the eternal Articles between the Father and the Son in the Covenant of Redemption . Our Saviour declares , that God gave his Son , that whosoever believes in him , should not perish , but have eternal Life . Notwithstanding the full Satisfaction made for our Sins , yet without our Consent , i. e. an applicative Faith , no Benefit could accrue to us . He dwells in our Hearts by Faith : and by that vital Band of our Union we have Communion with him in his Death , and as entire an Interest in all the blessed Benefits purchased by it , as if whatsoever he did and suffered had been for us alone . He is a Propitiation by Faith in his Blood. Of this full Consent of the Sinner , there is an excellent Example in the Apostle : He expresses it with the greatest Ardency of Affection ; I count all things but Dung that I may win Christ , and be found in him , not having mine own Righteousness , which is of the Law , but that which is through the Faith of Christ. Like as a poor insolvent Debtor , ready to be cast into a perpetual Prison , longs for a Surety rich and liberal , to make Paiment for him : Thus St. Paul desir'd to be found in Christ , as an all-sufficient Surety , that he might obtain a Freedom from the Charge of the Law. The Establishment of the Gospel , that Faith be the Condition of our Pardon , so that none can be justified without it , is from pure Grace . The Apostle assigns this Reason why all Works are excluded , those performed in the State of Nature , or by a Principle of Grace , from being the procuring Cause of our Salvation , that it is to prevent Vain-glory in Men that would result from it . You are saved by Grace , through Faith , and that not of your selves : it is the Gift of God. The Pardon of Sin is a principal Part of our Salvation . He positively declares , that Justification is therefore of Faith , that it might be by Grace . If Justification were to be obtain'd by a Condition of impossible Performance , it were no Favour to offer that blessed Benefit to us : but it being assur'd to a Believer that humbly and thankfully accepts of it , the Grace of God is exceedingly glorified . To make this more clear , Faith may be considered as a productive Grace , or a receptive : As a productive , it purifies the Heart , works by Love ; and in this Consideration we are not justified by it . Faith hath no Efficiency in our Justification , 't is the sole Act of God : But Faith as a receptive Grace , that embraces Christ with his precious Merits offer'd to us in the Promise , entitles us to Pardon . And in this way Divine Grace is exalted : for he that entirely relies upon the Righteousness of Christ , absolutely renounces his own Righteousness , and ascribes in solidum the obtaining of his Pardon to the Clemency and Favour of God , for the sake of the Mediator . 3. That God is ready to forgive , is fully proved by many gracious Declarations in his Word , the infallible Expression of his Will. We are commanded to seek his Face for ever , his Favour and Love : for the Countenance is the Christal wherein the Affections appear . Now all the Commands of God assure us of his approving and Acceptance of our Obedience to them : it follows therefore , that 't is very pleasing to him , that we pray for the Pardon of our Sins , and that he will dispense it , if we pray in a due manner . When he forbad the Prophet to pray for Israel , it was an Argument of decreed Ruine against them : Pray not for this People , for I will not hear thee . To encourage our Hope , God is pleased to direct us how to address our Requests for his Mercy : He directs Israel , that had fallen by Iniquity , to take Words , and turn to the Lord , and say unto him , Take away all Iniquity , and receive us graciously ; so will we render the Praise of our Lips. To this is added a solemn renouncing of those Sins that provoked him to Anger . His gracious Answer follows , I will heal their Backslidings , I will love them freely . If a Prince draws a Petition for an humble Suppliant to himself , 't is a strong Indication that he will grant it . God joins Intreaties to his Commands , to induce Men to accept this Mercy . The Apostle declares , Now then we are Embassadors for Christ : as tho God did beseech you by us , we pray you in Christ's stead be reconciled to God. Astonishing Goodness ! how condescending , how compassionate ! The Provocation began on Man's part , the Reconciliation is first on God's . That the King of Heaven , whose Indignation was incens'd by our Rebellions , and might justly send Executioners to destroy us , should send Embassadors to offer Peace , and beseech us to be reconciled to him , as if it were his Interest and not ours , is a Mercy above what we could ask or think . With Commands and Intreaties he mixes Promises of Pardon to encourage us to come to the Throne of Grace : Whoever confesses and forsakes his Sins , shall find Mercy . This Promise is ratified by the strongest Assurance : If we confess our Sins , he is faithful and just to forgive us our Sins , and to cleanse us from all Vnrighteousness . The Pardon of a repenting Sinner is the Effect of most free Mercy , but 't is dispensed to the Honour of God's Faithfulness and Justice , who is pleased to engage himself by his Promise to do it . And tho the Word of God be as sacred and certain as his Oath , for 't is impossible for him to change his Will , or to deceive us in the one as well as the other : yet to overcome the Fears , to allay the Sorrows , and satisfy the Desires of repenting Sinners , he was pleased to annex his Oath to the Promise , which is the most infallible Character and Note , that the Blessing promised is unchangeable . He adds Threatnings to his Invitations , that Fear which is an active and strong Passion , may constrain us to seek for his Mercy . Our Saviour said to the Jews who did blind and harden themselves in their Infidelity , If ye believe not that I am he , the promised Messiah , and come to me to obtain Life , ye shall die in your Sins . The Threatning implies a State final and fearful , beyond all Expression ; for they who die in their Sins , shall die for them to Eternity . Hell is the sad Mansion of lost Souls , fill'd with extreme Wrath and extreme Despair : and where Despair is without Remedy , Sorrow is without Mitigation for ever . From hence we may be convinc'd , how willing God is to pardon and save us , in that knowing how we are intangled with pleasant Sins , he reveals to us what will be the eternal Consequence of Sins unrepented and unforgiven , a Punishment above all the Evils that are felt or fear'd here , and above all the Patience and Strength of Sinners to endure . If Men yield themselves to the Call of his Word without , and of his Spirit within , and humbly accept of the Terms of Mercy , 't is very pleasing to him . We are assur'd by Jesus Christ who is Truth , that there is Joy in Heaven over one Sinner that repents , more than over ninety nine Persons that need no Repentance . God himself declares with a solemn Oath , that he delights not in the Death of a Sinner , but rather that he should turn and live . The Holiness and Mercy of God are two of his most Divine Perfections , his peculiar Glory and Delight . Now what can be more pleasing to that most pure and compassionate Being , than to see a sinful Creature conform'd to his Holiness , and saved by his Mercy ? If the internal Joy of God , wherein he is infinitely blessed , were capable of new Degrees , it would rise higher in the Exercise of his forgiving Mercy . There is a clear Representation of this in the Parable of the Prodigal : At his Return his Father received him , with a Robe and a Ring , with Musick and a Feast , the signs of Joy in its Exaltation . But if Sinners are hardned in Obstinacy , and notwithstanding God is so willing to pardon them , are wilful to be damn'd , with what Variety of Passions does he express his Resentment ? He incarnates himself in the Language of Men , to make them understand his Affection to them . Sometimes he expostulates with a tender Sympathy , Why will ye die ? as if they were immediately falling into the bottomless Pit. He expresses Pity , mix'd with Indignation , at their chosen Folly and Ruine ; How long ye simple ones , will ye love Simplicity , and Fools hate Knowledg ? What Reluctancy and Regret does he express against proceeding to exterminating Judgments ? How shall I give thee up , Ephraim ? How shall I deliver thee , Israel ? How shall I make thee as Admah ? How shall I set thee as Zeboim ? Mine Heart is turned within me , my Repentings are kindled together . With what a melting Passion does the Son of God foretel the decreed Destruction of Jerusalem , for rejecting their Saviour and Salvation ! When he came near he beheld the City and wept over it , saying , If thou hadst known , at least in this thy day , the things that belong to thy Peace ! but now they are hid from thine Eyes . Like a mild Judg that pities the Man , when he condemns the Malefactor . Those who interpret some Expressions of Scripture , that God laughs at the Calamity of the Wicked , and mocks when their Fear comes , and is inexorable to their Prayers , in such a Sense as evacuates most gracious Declarations of God , to induce Sinners to repent and believe for their Salvation , they draw Darkness out of Light : for those Threatnings are directed against obstinate Rebels that frustrate the most powerful Methods of Mercy , and reject the Call of God , in the Day of his Grace ; and by way of Retaliation , their Prayers are ineffectual , and rejected in the Day of his Wrath. And that he is so highly and irreconcileably provoked for their despising his Mercy , is a certain Indication how highly he would have been pleased with their humble accepting it . Let none then by a vile and wretched Suspicion , that God's repeated Calls to Sinners to return and live , do not signify his serious Will , detract from the Glory of his Goodness , and blaspheme his unspotted Holiness . His excellent Greatness secures us of his Sincerity . Why should the glorious Majesty of Heaven court despicable Creatures to be reconciled ? We are infinite Descents below him , and no Advantage can accrue to him from us . Temporal Princes may be swayed by Interest to send false Declarations to Rebels in Arms , to reduce them to Obedience : but what can the most High gain by our Submission , or lose by our Obstinacy ? Counterfeit Kindness proceeds either from the Hope of some Good , or the Fear of some Evil : and of both God is absolutely uncapable . We are all obnoxious to his severe Justice : There is no occasion that he should intend by the gracious Offer of Pardon , to aggravate the Sin and Sentence of those who refuse it . Whosoever with Heart-breaking Sorrow , and unfeigned Hatred of his Sins , seeks for Pardon by the Mediator , he shall find his Experience of sparing Mercy equal to the highest Expressions of it in Scripture , and exceeding all his Thoughts . 4. It appears , that God is ready to pardon , in that he is so slow to punish . Tho all the Divine Attributes are equal in God , and there is an intire Agreement between them , yet there is a Difference in their external Operations . St. John declares , God is Love ; that signifies his communicative Goodness , the Exercise whereof is more free and pleasing to him than the Acts of revenging Justice . He does not afflict willingly the Children of Men. His Mercy in giving and forgiving flows as Water from a Fountain : Acts of Justice are forc'd from him ( like Wine from the Grapes ) by the pressing Weight of our Sins . In the first Day of Judgment a Saviour was promised before the Curse was threatned . Notwithstanding sinful Men break his Laws , and trample on them before his Face ; they resist , and grieve , and quench his Spirit : yet he delays the Execution of Judgment , that his Long-suffering may lead them to Repentance . This will appear by considering that God's forbearing Sinners is not , 1. For want of Discovery of their Sins . Humane Justice may suffer a guilty Person to escape Punishment for want of clear Evidence , but this Case is not incident to the Justice of Heaven . God is Light with respect to his Purity and Omniscience . His firy Eye pierces through the thickest Darkness wherein Sins are committed , and all the Arts of Concealment used to cover them . He sees all the Sins of Men with the Eye of a Judg ; All things are naked and open before his Eyes with whom we have to do . Therefore 't is said , God will require what is past , and will observe what is to come , in order to Judgment . 2. 'T is not from a Defect of Power that the Wicked are spared . Great Princes are sometimes hindred from the Exercise of Justice , when the guilty Person is supported by a prevalent Party against them : for the Power of a Prince is not in himself , but in those who are his Subjects . Thus David was constrained to spare Joab , after the Murder of Abner , because of his Interest in the Army ; the Sons of Zerviah were too hard for him , he fear'd their rebellious Resistance . But the Power of God is inherent in himself , and depends upon no Creatures : O Lord , be exalted in thine own Power . He fears none , and is to be fear'd by all . With one Stroke of Omnipotency he can destroy all his Enemies for ever . He can with more Ease subdue the most stubborn Rebels , than we can breathe . His Strength is equal to his Authority , both are truly infinite . 3. The Guilty are spared sometimes from the vicious Partiality of Princes to their Favourites , or a wretched Neglect of Justice : But the high and holy King is without respect of Persons : He hates Sin with a perfect Hatred , and is angry with the Wicked every day . The Scripture gives an Account why Execution is respited : The Lord is not slack , ( as some Men count Slackness ) but is long-suffering to us ward , not willing that any should perish , but that all should come to Repentance . He waits to be gracious and spares Men in order to their Salvation . 5. It appears that God is ready to forgive , in that upon the first Suit of humble and penitent Believers he presently pardons them . If we consider how long Men continue in a Course of voluptuous or profitable Sins , how many Repulses to the Offers of Mercy they are guilty of , it might justly be expected , that God should with Disdain reject their Petitions , or not be intreated without a long Exercise of Repentance , and continued , submissive , and earnest Solicitations for his Mercy . But the King of Heaven keeps no State , the Throne of Grace is always open and accessible to humble Penitents : When their Hearts are prepar'd , his Ear is inclin'd to hear them . David , after his commission of very foul Sins , and long continuing in a State of Impenitency , yet upon his melting in the Sense of his Wickedness and Resolution , to humble himself by a mournful Acknowledgment of it , he was restor'd to the Divine Favour . I said I would confess my Sins , and thou forgavest the Iniquity of my Sin. Repenting Ephraim is an admirable Instance of God's relenting Bowels to Sinners : I have surely heard Ephraim bemoaning himself , Thou hast chastised me , and I was chastised as a Bullock unaccustom'd to the Yoke : Turn thou me , and I shall be turned ; for thou art the Lord my God. Surely after I was turned , I repented ; and after that I was instructed , I smote upon my Thigh ; I was ashamed , yea even confounded , because I did bear the Reproach of my Youth : Is Ephraim my dear Son ? is he a pleasant Child ? for since I spake against him , I earnestly remember him still : therefore my Bowels are troubled for him ; I will surely have Mercy on him , saith the Lord. The Prodigal upon his Resolution to return to his Father , and debase himself as utterly unworthy of being received as a Son , while he was in the way , his Father saw him at a distance , and ran to him , fell on his Neck and kiss'd him , and entirely forgave his past Rebellion . The Soul-wounded Publican said , Lord be merciful to me a Sinner , and was justified rather than the proud Pharisee . 6. 'T is a convincing Argument , that God is ready to forgive Sin , in that he affords Grace to Men to prepare them for his pardoning Mercy . Repentance and Faith are sacred Plants that do not spring from our Earth , but have their Roots in Heaven . God gives Repentance unto Life . Faith is not of our selves , 't is the Gift of God. In our corrupt State Sin is natural to Man , and hath entirely possess'd all his leading Faculties . The carnal Mind is Enmity against God , and judges according to the carnal Affections which deprave it . The Will is rebellious , and strongly inclin'd to charming Lusts : Temptations are so numerous and delightful , that Sinners will venture to be miserable for ever , to enjoy the Pleasures of Sin that die in the tasting . 'T is true , such are the inviolable Inclinations of the humane Nature to Happiness , that no Man can love undisguised Death , nor choose Damnation for it self : yet the Affection to Sin is so over-ruling , that they will not forsake it tho complicated with Death . The Wisdom of God tells us , Those that hate me , love Death , i. e. constructively . Our Saviour compassionately reproves the Jews , Ye will not come to me that ye may have Life . This is the Cause of their remaining in a State of Guilt for ever . Now such is the Mercy of God , that he gives his Spirit , to assist Men by his illuminating , preventing , restraining and exciting Grace , to forsake their Sins , that they may be saved : and if they did faithfully improve the lower degrees of Grace , ( tho they can claim nothing by right ) he would from his good Pleasure afford them more Grace : but they are so averse from God , and strongly bent to the present World , that they so long resist the pure Motions of Grace in their Hearts , till the Gales of the Spirit expire , and revive no more ; according to that terrible Threatning , My Spirit shall no longer strive with Man , for he is Flesh. Besides the common Grace afforded to natural Men , there is a Super-effluence of Grace bestowed upon some to convert them , which infallibly obtains its end . Those who are the Patrons of Free Will , methinks should allow that God is Master of his own Will , and the free Dispenser of his own Grace . This special Grace works powerfully , yet conveniently , to the reasonable Nature . There is no Charm so sweet , no Constraint so strong , as the Operation of it : For the Understanding is convinc'd by so clear and strong a Light of our being undone for ever without God's pardoning Mercy , that his Loving-kindness is better than Life ; and this is represented to the Will with that powerful Application , that the Will certainly chooses it . When there is a Wavering and Indifferency of the Will to a propounded Object , 't is either from some Defects in the Object , or in the Apprehension of it : but when the supreme Good is so represented , that it fills all the Capacities of the Soul , the Will as certainly embraces it , as one that is burnt up with Thirst , and near a cool Stream stoops and drinks to quench it . The Holy Spirit , who knows the manner of his own Operations , expresses the Efficacy of them in the Resemblances of the Creation and Resurrection , wherein the Divine Power cannot be frustrate ; yet 't is so congruous to the Frame of Man's Nature , that the Freedom of the Will is then in its most noble Exercise : Men are drawn to Christ by the Teachings of God ; not by over-ruling Violence upon their Faculties , but by Instruction and Perswasion sutable to them . Now from hence 't is evident that all the Persons in the Godhead concur in bestowing this admirable Blessing , the Pardon of our Sins : they all willingly join in this undivided Work , tho with different Operations . The Father pronounces our Pardon from the Throne : his Majesty shines without Diminution or Condescension of his Person in forgiving us . The Son purchased our Pardon by the sacred Treasure of his Blood. The Holy Spirit qualifies us , and applies the Pardon of our Sins to us . 3. I now come to the third general Head , that God is abundant in Forgiveness . This God has declar'd in Words so full and expressive , as may exceedingly satisfy the most tender and fearful Spirits : Let the Wicked forsake his Way , and the unrighteous Man his Thoughts , and let him return unto the Lord , and he will have Mercy upon him , and to our God , for he will abundantly pardon . For my Thoughts are not your Thoughts , neither are your Ways my Ways , saith the Lord. For as the Heavens are higher than the Earth , so are my Ways than your Ways , and my Thoughts than your Thoughts . The Distance is so great between the Heavens and the Earth , that the Sun , so vast a Globe of Light , seems to be of a small Circumference ; and the Stars of the first Magnitude , tho many times bigger than the Earth , appear like glittering Points of Light. This Comparison is so convincing , as may assist us in our Contemplation of his Mercy . The Apostle saith , God is rich in Mercy . 'T is not said , that he is rich in Substance , tho the Earth be the Lord's , and the Fulness thereof . He is rich in his own Perfections , not in external things . 'T is not said , God is rich in Power , tho he is Almighty ; nor in Justice , but in Mercy : This signifies , that of all the Divine Perfections , none do shine so radiantly as his Mercy . This reflects a Lustre upon his other Attributes . His Goodness is the Foundation of his Glory . He pardon'd ten thousand Talents to the Servant that was insolvent , and his Treasure is unwasted . I will consider the Extent of his pardoning Mercy , and the Entireness of it . 1. The Extent of it , with Respect to the Number and Quality of the Sins that are pardoned . 1 st . The Number of them . David , after an attentive Consideration of the Purity and Perfection of God's Law , breaks forth in a very great Anxiety , Who can understand his Errors ? Who can enumerate the many Defections from that strait Rule of our Duty ? In many things we offend all . We are obliged perpetually to obey and glorify God : yet in every Action , even in our religious Duties , there are many Defects and Defilements that want Pardon . How many Swarms of vain and unprofitable Thoughts , of carnal , covetous , proud , envious , and revengeful Thoughts and Desires lodg in the Hearts of Men ? What a Torrent of idle , sensual , vain-glorious and passionate Words flow from their Lips ? How many thousand sinful Actions proceed from them ? When the inlightned Conscience seriously reflects upon our Sins of Omission and Commission , how astonishing is their vast Number ? What a mountainous Heap appears ? They reach as low as Hell , and rise as high as Heaven . It would tire the Hand of an Angel to write down the Pardons that God bestows upon one penitent Believer . 2 dly . Divine Forgiveness extends to Sins of all kinds and degrees , habitual and actual . Tho no Sins are absolutely small , being committed against the Majesty of God , yet comparatively , with respect to their Quality and Circumstances , there is a manifest Difference between them . Some are of a weaker Tincture , some are of a deeper Die : Some slightly wound the Conscience ; some waste it , and let out its vital Blood : Some do as it were whisper against the Sinner , some cry for Vengeance . Sins of Ignorance and Infirmity , Sins of sudden Surreption , that steal upon us without observing , Sins by surprise of the Passions , when there is no time to deliberate , have extenuating Circumstances : but Sins against Light , wherein there is more of the Nature of Sin ; Sins against Mercies , which in the Language of the Apostle , are a despising of God's Goodness ; Sins against solemn Vows , wherein Men break double Bands , the Law of God and their sacred Ingagements ; Sins committed habitually and presumptuously , as if God were ignorant , or indifferent and unconcern'd , or impotent and without Power to punish Offenders : These Sins derive a greater Guilt , and expose to a more terrible Punishment . Now a gracious Pardon is offer'd in the Gospel to all Sinners , whatever the Quality and Circumstances of their Sins be , if they apply and address themselves to the Father of Mercy through the compassionate Mediator , and forsake their Sins . Of this we are assured from the most solemn Declaration of God to Moses , The Lord is merciful and gracious , long-suffering , and abundant in Goodness and Truth , keeping Mercy for thousands , forgiving Iniquity , and Transgression , and Sin. The Promise is comprehensive of all sorts of Sins , how manifold and mighty soever . Besides , to encourage us to repent and believe , God promises Pardon for Sins of the fiercest Provocation . Judah had violated the Marriage-Covenant with God by their impure Idolatries , yet he offers to receive them . Thou hast played the Harlot with many Lovers , yet return again to me , saith the Lord. Relapses into rebellious Sins argue a strong Propensity to them , and exceedingly aggravate their Guilt ; yet God promises Pardon for them : Return ye backsliding Children , and I will heal your Backslidings . There are eminent Instances of God's pardoning Mercy recorded in the Scripture . The Apostle having enumerated many sorts of Sinners guilty of enormous Crimes , Idolaters , Adulterers , Abusers of themselves with Mankind , tells the Corinthians , And such were some of you , but ye are washed , but ye are sanctified , but ye are justified in the Name of the Lord Jesus Christ , and by the Spirit of our God. There is one sort of Sinners excepted from the general Promise of Mercy , those who sin against the Holy Ghost . The Reason of the Exception is not , that the Holy Spirit is superiour in Dignity to the Father and the Son , for they are all coeternal and coequal , but from his Operations , i. e. the revealing the Truth and Grace of God in the Gospel . Now the obstinate malicious contradicting the Truth of the Gospel shining in the Minds of Men , and the perverse despising the Grace of the Gospel , is unpardonable to infinite Mercy . Those who are guilty of that Sin , have transform'd themselves into the Image of the Devil , and Salvation cannot save them . But no others are excluded from Repentance and Pardon . 2. As the Extent , so the Intireness of Pardon offer'd to Sinners declares God's abundant Mercy . 1 st . The Pardon is as full as free , according to his excellent Goodness : The Imputation of the Fault ceases , and the Obligation to Punishment is abolish'd . We have clear Evidence of this from the Scripture . God assures those who repent and reform , Tho your Sins be as Scarlet , they shall be as white as Snow : tho they be red like Crimson , they shall be as Wool. Pardon is more than a Reprieve or Suspension of Judgment , 't is a perfect Freedom from it : A repenting Believer is as clear from the Charge of the Law as an innocent Angel. There is no Condemnation to those that are in Christ Jesus , who walk not after the Flesh , but after the Spirit . Our cleansing from the Defilements of Sin is imperfect , therefore we must be always purifying our selves , till we attain to absolute Purity : but our Pardon is perfect . 'T is irrevocable ; we are assured , that as far as the East is from the West , God removes our Transgressions from us . As soon those distant Points may be united , as Guilt may be fastned upon those whom God has pardoned . The Prophet declares , that God will subdue our Iniquities , and cast them into the Bottom of the Sea : From whence they can never rise . God promises , I will forgive their Iniquities , and remember them no more . Pardon is compleat and final . 'T is the Misery of the Wicked , they are condemned already ; they live by a Reprieve and Suspension of Judgment : 't is the blessed Security of Believers , they shall not fall under Condemnation . There is such an Inconstancy in the Nature of Men , that they often repent and revoke the Favours and Privileges they have bestowed ; they like to day , and loath to morrow the same Persons : but the blessed God is not subject to Change or Contingency . His Love , his Purpose , his Promise to his People , are unalterable . From the Sense of God's pardoning Mercy , Conscience is freed from those just Terrors that are the Consequents of Guilt . The Blood of Christ purges our Conscience from dead Works : from the deadly Guilt of Sin that cleaves to the Conscience . A temporal Prince may pardon a Murderer ; and Conscience with a Countenance of Despair may summon him to appear and be accountable for his bloody Crime before the High and Everlasting Judg : but those who are justified by Faith , have Peace with God. When the Original Bond is cancell'd , the Counter-part has no Force ; Conscience is subordinate to God , and when he justifies , has no Authority to condemn . When God blots out the Iniquities of his People as a thick Cloud , there is a clear Sky , a divine Calm and Serenity in Conscience . It may be enquired how the compleat Pardon of Sin is consistent with the temporal Evils inflicted upon the Children of God for their Sins . The Answer is obvious and easy . Temporal Evils inflicted on the Children of God , are declarative of his holy Displeasure against Sin , but are not for Satisfaction to vindictive Justice : This would be derogatory to the Love of God , and the meritorious Sufferings of our Saviour , who did not compound with God , but made full and absolute Satisfaction for our Sins . In the 12 th Chapter to the Hebrews , where the Apostle so divinely and accurately treats of this Argument , there is a clear Account of the Cause , the Nature , and the Product of the temporal Sufferings of God's Children . The Cause of them is the Love of their heavenly Father displeased for their Sins : Whom the Lord loves he chastens , and scourges every Son whom he receives . Earthly Parents in their various Fits of Folly , sometimes chasten their Children only for their Pleasure , and sometimes spare the Rod to their Ruine : but our heavenly Father is equally wise and compassionate , and uses such Discipline as is requisite for their Profit , to prevent their Continuance in Sin , that would be destructive to them . Believers are chasten'd of the Lord , that they may not be condemned with the World. And the Wisdom and Love of our Father and Physician mixes such bitter Ingredients , and in that Proportion , as are requisite for the Quality of the Disease , and the Strength of the Patient . He corrects them in measure ; he will not suffer them to be tempted above what they are able . Their Afflictions are deliberate Dispensations . The Nature of them is signified in the word Chastisement : The Correction of a Child is in order to his Amendment : They are medicinal , and have a main Relation and Prospect to the future , to make us more fearful to offend God , and careful to please him . They are more lively and sensible Lessons of our Duty , than the Instructions of the Word , and are of the same Order . The Product of the Chastisements of God's Children , is the pleasant Fruit of Righteousness to them who are exercised thereby : that is , the sanctifying Graces of the Spirit , Repentance , Faith , Hope , Patience , Self-denial , Contempt of the World , Resignation to the Divine Will , are exercised , illustrated , and increas'd in those Christians who with unfainting Perseverance endure Affliction . In short , Death that was the penal Effect of Sin , ( for the first Man while innocent was immortal ) tho continued , yet the Sting is taken away , the Quality of it is changed : The Issues of it are vastly different to the Saints and the Wicked : To the Saints 't is the Period of their Fears and Sorrows , the final Remedy of all their Miseries ; to the Wicked 't is the Beginning of their Woe . The Saints pass through the Darkness and Corruption of the Grave into the Kingdom of Glory : the Wicked pass to the Blackness of Darkness for ever . 2 dly . The Intireness of this great Benefit is evident in that God restores his Love and forfeited Favour to all that are pardon'd . Princes sometimes pardon Offenders , but never receive them into their Favour . Absalom was recall'd from Banishment , but for two Years was not admitted to see the King's Face . But God does magnify and manifest his Love to those whom he pardons . He does not distinguish them from the Angels that always obeyed him . He forgives our Sins as entirely as if they had never been committed , and is reconcil'd as if he had never been offended . We have the most clear Discovery of this in the Parable of the Prodigal . It might have been expected , that his Father should have reproach'd him for his obstinate deserting his House , his wasting his Portion in Lewdness and Luxury , and that bitter Constraint forced him to return : no , he dearly embraces him , and cancels all the Debt of his past Offences with a most affectionate Kiss : and whereas the poor Penitent presum'd only to be received as a Servant , he was restor'd in the most affectionate manner to the Dignity and Relation of a Son ; and universal Joy was diffused through all the Family for his Return . If our Saviour had not made this Relation with all its endearing Circumstances , our narrow Hearts durst never presume and promise to us such compassionate Love of God to repenting Sinners . But whoever imitates the Prodigal in his Return , shall find the Reality to exceed the Representation . I shall add some Examples of this Love of God to those who repent . Mary Magdalen had been guilty of foul Sins , yet our Saviour graciously received the tender Expressions of her Grief and Love , to the Astonishment of Simon : She wash'd his Feet with her Tears , and wiped them with the Hair of her Head , and kissed them : and after his Resurrection appeared first to her as his endeared Favourite . 'T is recorded by the Evangelist , with an infinite Emphasis of his Love , that he first appear'd to Mary Magdalen , out of whom he had cast seven Devils . Peter , in whose Denial of Christ there was such a Mixture of Infidelity , Ingratitude , and Impiety , he promised he would die with him or for him ; yet being questioned not with Terror by an armed Magistrate , not surprized by a subtle Examiner , but at the Question of a Maid renounc'd him , yet he was restor'd to the Honour of his Office , and the Affection of his Master . 'T is very observable , that when he appeared to Mary Magdalen , he directs her to tell his Disciples and Peter of his Resurrection ; he particularly mentions Peter , to raise his drooping Spirit by this new Assurance of his Love. This happy Privilege belongs to all penitent Believers , for whomsoever God pardons he prefers , and adopts into his Family , and makes them Heirs of Heaven . The first Beam of Mercy shines in the Pardon of our Sins , which is an infallible Assurance of freeing us from the Punishment of Sin in Hell , and of our obtaining the Joys of Heaven . Our Saviour has by his meritorious and voluntary Sufferings paid our Ransom from eternal Death , and purchased for us a Right to eternal Life : accordingly whom God justifies he glorifies . The formal Effect of Justification is the restoring us to the forfeited Favour of God , and from that Fountain all blessed Benefits flow . God declares concerning his People : They shall be mine in the day that I make up my Jewels , and I will spare them as a Man spares his Son that serves him : Which two Acts of the Divine Mercy are inseparable . The APPLICATION . The first Use shall be of Caution , lest Men abuse carelesly and contemptuously the Doctrine of Divine Forgiveness . Many sin freely , as if they believed the Permission of Sins , or presumed upon a ready Remedy , and are without Fear of Judgment to come . This is the Language of their Actions , tho not of their Tongues . There are not a worse sort of Sinners out of Hell. If that which should soften and reclaim Sinners hardens them , the Case is desperate and incurable . To correct the vile Conceits Men have of obtaining an easy Pardon of their Sins , tho habitually committed upon that Account , let them consider , 1. The Angels who were the first and brightest Offspring of the Creator , for one Sin were decreed and doom'd to an Exclusion from the Glory of Heaven for ever . Mercy did not suspend the Sentence : Their mighty Numbers , and the Nobility of their Nature , did not incline the Judg of the World to spare them . They are now in the Chains of powerful Justice , and have perpetual Hell within them . And shall rebellious Men , who are but Dust in their original Composition and final Resolution , expect to escape Vengeance ? If we should see a hundred Noble Men executed in a Day , the Sight would strike us with Terror : How much greater Reason is there awfully to adore the inflexible Judg , for such a dreadful Execution and Example of Justice upon an innumerable Company of Angels ? 2. To pardon Sin is an Act of greater Power than to create the World : If we consider the Distance of the Terms , and the Difficulty of the Means , there is a wider Distance between a righteous God infinitely provoked by Sin , and the guilty Creature , than between a State of not being , and the actual Existence of the World. One powerful Word rais'd this great World from its native nothing . But to accord the Divine Attributes between which there seem'd a Repugnance , and reconcile God to sinful Men , cost the dearest Price . The anxious Sinner makes Inquiry , Shall I give the First-born of my Body for the Sin of my Soul ? that is too mean an Offering : no less than the First-born of the Almighty could by the Sacrifice of himself make an Atonement for our Offences . 3. Vengeance belongs to God as well as Forgiveness . The Wrath of God is reveal'd from Heaven against all Vngodliness and Vnrighteousness of Men. It was decreed in Heaven , 't is denounced in his Word , and shall be executed by his just Power in its Season . There is a time to pardon , and a time to punish . God is stiled the God of Patience : in the present World his Patience has its perfect Work. But in the next World Justice will gloriously appear against the Wicked who are devoted to Destruction . Forbearance is not Forgiveness . The last Day will close the Accounts of the Judg of the World with Sinners , and a terrible Arrear will be exacted of them for all the Treasures of his Goodness and Clemency wasted by them . 4. Those who indulge themselves in a Course of Sin upon the Presumption of an easy Pardon , are the most unworthy and uncapable of the Divine Mercy . They sin against the Nature and End of Grace : and by an immediate and direct Opposition to it in the proper Notion of Grace , cut off all their Pleas for it . 'T is true , God is very merciful , and easy to be intreated by those who sincerely repent and reform their Lives : but he is inexorable to all those who harden themselves in their Sins by the false and presumptuous Hopes of his Mercy . He declares in his Word , that when Sinners despise the Curse threatned against them , and bless themselves in their Hearts , that they shall have Peace , tho they walk in the Imagination of their own Hearts , to add Drunkenness to Thirst ; the Lord will not spare them , but then the Anger of the Lord and his Jealousy shall smoke against them , and all the Curses written in this Book shall lie upon them without Mitigation or Intermission . No less Punishment than eternal Damnation is equal to their Sin. They resist and renounce Mercy by their abusing it to the worst ends , yet are confident of their Interest in it . What a prodigious Contradiction is there between the Hopes of presumptuous Sinners and their Practices ? They kindle his Anger every day , and inflame Anger into Wrath , and Wrath into Vengeance , and yet strongly fancy they shall find Mercy . What a diabolical Wonder is it , as astonishing as extraordinary Miracles , but that 't is commonly seen , that Men without a Promise , and against the Threatning , should expect the Favour of God , that is the Portion of his Children , and continue in high and actual Rebellion ? If a Spark of Reason or Grain of Faith were shining in their Breasts , they would be restless in the Apprehension of his firy Displeasure . The Tempter over-reaches their Minds by a double Delusion , that they shall have Time and Grace to repent , and over-rules their Wills , that the most terrible Threatnings and Divine Disswasives are not effectual to make them forsake their Sins . They are secure , tho not safe one Hour : for 't is in the Power of their Judg , and they have Reason to fear in his Purpose , to destroy them suddenly , and without Remedy . The presumptuous Conceit of immense Mercy has so fully possess'd their Minds , that like a powerful Opiate it makes them sleep securely upon the Brink of Ruine : but Conscience is of an immortal Nature , and tho it may be stupified , it cannot be extinguish'd . In the present Life sometimes a sharp Affliction awakens it into a furious Activity ; and then presuming Sinners that have been indulgent to their Lusts , despair of Pardon : for when Mercy , that is our only Advocate in his Bosom to avert Wrath for Sins against the other Attributes , shall turn our Accuser , and solicite Justice to revenge its Dishonour upon those who have abused it , there remains no Shadow of Hope to refresh their Sorrows . But suppose the Charm be not unbound , and the Self-deceiver continues his evil Course to the end of Life , and perishes pleasantly with the vain Hopes of Mercy , yet immediately after Death his Conscience will be irresistibly convinc'd of his outragious Provocations of the righteous God , and be more tormenting than the hottest Flames of Hell. Let us attend to the instructive Inference in the Text , There is Forgiveness with thee that thou mayst be feared : that is , with a Fear of Reverence for his amiable Excellencies , for the Attractives of his pardoning Mercy ; and of Caution , lest by abusing we should make a deadly Forfeiture of it . If God should appear as an irreconcileable Judg , arm'd with Terrour against all Offenders , the Apprehension would produce Hatred , and a dreadful Flight from him : it would make Men boldly wilful , and harden them in their Rebellions : for if they cannot be pardoned for their past Sins , and can be but damned for their Continuance in them , they will give Licence to their roving and impetuous Appetites , and commit Iniquity with Greediness . Now God has appointed a Way for the Pardon of Sin , wherein there is a bright and equal Discovery of his Greatness and Goodness , his Purity and Righteousness , that his Law may be more sacred and inviolable , more remembred and obeyed by us . He has declared in the Death of his Son , wherein the equal Extreams of Ignominy and Torment were combin'd , what an Evil Sin is , that requir'd such a mighty Expiation . We may from the Depth of his Sufferings conceive the Excess and Height of our Provocations : We may understand the deadly Guilt of Sin , that can only be wash'd away in the Blood of Christ , the Fountain of Remission . To turn the Grace of God into Wantonness , to be more loose and secure in committing Sin , is to turn the Antidote into Poison , and defeat his blessed End. 'T is a main Article of our Reconciliation , The Lord will speak Peace to his People , but let them not return to Folly. We may conceive , that God speaks to the pardon'd Sinner what our Saviour said to the Man whom he miraculously heal'd , Go away , sin no more , lest a worse thing befal you . 'T is both the Duty and Disposition of those who have received the Pardon of their Sins , to fear the Lord and his Goodness . There is no Principle more clearly natural and sensible than this : Dependance includes Observance ; the receiving Benefits obliges a Person to the Benefactor . Accordingly the Psalmist expresses the Affections of the humane and the holy Nature , What shall I render to the Lord for all his Benefits ? and breaks out in an Extasy of Thankfulness , O Lord , truly I am thy Servant , I am thy Servant , thou hast broken my Bands . The repenting Believer receives Pardon from God with joyful Admiration , that fastens his Mind in the Contemplation of his glorious Mercy : the serious Thought of it kindles a sacred Fire in his Breast : as 't is said of Mary Magdalen , Much was forgiven her , for she loved much . Love to God that results from his pardoning Love to us , is singular and supreme , and necessarily produces an ardent Desire to please and glorify him , and an ingenuous grateful Fear of offending him . The Soul that has felt the Terrors of the Lord , as the holy and righteous Judg of the World , and afterward has been revived by the Light of his Countenance , and has tasted how good the Lord is , how is it possible to resist such dear and immense Obligations ? How prodigious to turn the strongest and sweetest Ingagement to Reverence and Obedience , into an Encouragement to do that which is odious and offensive in his Sight ? To sin against Light heightens a Sin into Rebellion , but to sin against revealed Love makes it above-measure sinful . This is so contrary to natural Conscience and super-natural Grace , that 't is the Leprosy of the Wicked , not the Spot of God's Children : Do you thus requite the Lord , O foolish People and unwise ? The upbraiding reduces them to a defenceless Silence , and covers them in black Confusion . When Divine Grace pardons our past Sins , it cures our depraved Inclinations to future Sins . The clearest Discovery of the Heart is by Reflections on God's Mercy . The Fear of God's Justice is natural , the reverent Regard of his Goodness is a spiritual Affection . There is a great Difference between filial Fear of the divine Goodness that is so becoming the Breast of a Christian , and so congruous to our present State , and servile Fear , that is the proper Character of one in the Bondage of Sin. The Filial Fear of God is an ingenuous voluntary Affection , flowing from Love , and freely exercis'd , and esteem'd the Treasure of the Soul. Servile Fear , the Sequel of Guilt , is a judicial Impression from the sad Thoughts of the provoked Majesty of Heaven ; and if the Offender could dissolve the Bands of Conscience , he would throw it off . Filial Fear is mix'd with Joy , 't is the Preservative of God's Favour to us ; it makes us more circumspect , but not less comfortable : it opposes Security , but establishes the Assurance of Faith : the Fear of the Lord , and Hope in his Mercy , are united Graces . Servile Fear has Torment , 't is an Alarm within that disturbs the Rest of the Sinner ; 't is a fretting Fire that secretly torments him in his most luscious Fruitions . Filial Fear restrains from all Sin in the Heart and Life , because it dishonours and displeases God ; it denies the carnal Appetites with Sweetness and Satisfaction to the Soul : it excites us to obey God with Choice and Complacency . Servile Fear induces an Abstinence from some Sins , which fly in the Face of Conscience , and which the Sinner loves , and urges to the outward Performance of Duties , which he hates . The slavish Spirit is afraid to burn , not to sin ; he is fearful to be damn'd , not to displease God. Filial Fear is a serious and habitual Constitution of the Soul , inseparable from it in all Times and Places , 't is influential into the whole Life . Servile Fear is a sudden Passion , and transient : sometimes a sharp Affliction , a piercing Sermon , awakens a secure Wretch into a Fit of Terror . Filial Fear keeps the Soul close to God , makes it solicitous , lest any Sin should intercept the Light of his Countenance , and obstruct Communion with him , which is the Paradise of a Saint : 't is the gracious Promise of God to his Children , I will put my Fear into their Hearts , and they shall never depart from me . Servile Fear makes the Sinner shy of God's Presence , and as unwilling to find him , as a Saint is to lose him : He is not pleased with Solitude , lest the guilty Conscience should have time of Recollection , and should look to the Judg above : He takes no Delight in the Society of the Saints , and the Enjoyment of the Ordinances , because God is peculiarly present there ; and above all things he is afraid to die , because then the Spirit returns to God that gave it . In short , the filial Fear of God ascends with the Soul to Heaven , and is the eternal Respect that the blessed Spirits continually pay to his adorable Perfections . Servile Fear attends the Sinner to Hell , and settles into Despair for ever . 2 dly . The Doctrine of Divine Forgiveness affords strong Consolation to those who are wounded in Spirit in the Sense of their Sins . Those only who feel the intolerable Burden of Guilt , will come to Christ to find Rest : and only those our Saviour invites and promises graciously to receive . A tender and timorous Conscience does often impute the Guilt of Sin , when 't is abolish'd ; a seared Conscience does not impute it , when it abounds . God has revealed his Mercy in so full a manner , as to answer all the Allegations of a repenting Sinner against himself . He objects his Unworthiness of Pardon : but this cannot exclude him from it : for the Grace of God springs from within , and has no original Cause without it self . 'T is like celestial Fire that feeds it self : God declares his sovereign Pleasure in the Exercise of Mercy : I will be gracious to whom I will be gracious , and will shew Mercy to whom I will shew Mercy . If Mercy were bestowed only upon the worthy , none could be saved : for all have sinned and come short of the Glory of God. The humble Penitent urges against himself , that he has been a singular and extraordinary Offender , that none is like him in sinning : but we are assured none is like God in pardoning . The Number of our Sins is terrifying : This so affected the Psalmist , that he fainted with desponding Fear ; My Sins are like the Hairs upon my Head , therefore my Heart fails me . But the Multitude of God's Mercies incomparably exceed our numerous Sins . They are renewed every Moment of our Lives : Stupendous Infinity ! they are over all his Works ; and over all his Attributes . God is Love , and Love covers a Multitude of Sins . The killing Aggravations of our Sins strike us through : but there is not so much Evil in Sin as there is Goodness in God. Our finite Acts cannot preponderate his unlimited Essence . He declares , I am God and not Man , therefore ye are not consumed . We hardly forgive a few Pence , he forgives ten thousand Talents . He is God , infinite in Mercy , and as liberal as infinite . Delight in Sin is an aggravating Circumstance ; but God delights in Mercy . Continuance in Sin inflames the Guilt ; but his Mercy extends to Eternity . I shall add , for the Support of returning Penitents , some Examples of God's forgiving great Sinners recorded in Scripture . He charges the People of Israel , Thou hast made me serve with thy Sins , and wearied me with thine Iniquities . It might be expected , that the next Words should have been , I will revenge your dishonouring of me according to the Glory of my Majesty , and the Extent of my Power : but he promises Pardon ; I , even I am he , that blotteth out thy Transgressions for my Name sake , and will not remember thy Sins . By the Comparison of their Sins , he illustrates the Glory of his Mercy . Lot , guilty of Incest with his Daughters ; David , of Murder and Adultery ; Manasseh , a Sorcerer and Idolater , that burnt his Children alive in Sacrifice to the Devil , and fill'd Jerusalem with innocent Blood ; Mary Magdalen , out of whom seven Devils were cast ; Peter , who was so faint-hearted and false-hearted , that with Execrations he denied his Master ; Paul , that was a bloody Persecutor ; are the Instances of the astonishing Omnipotent Mercy of God , who can as easily pardon the greatest Sins as the least , and makes no Difference when our Repentance is sincere , and our Faith unfeigned : tho according to the degrees of their Guilt Conscience should be affected . How many pardon'd Sinners , Miracles of the Divine Mercy , are in Heaven happy in the Love of God , and glorious in Holiness , who were as deeply guilty and polluted as any that now mournfully seek the Favour of God ? These are Examples of Grace so excellent and so divine , to encourage us in our Addresses for Pardon . The Apostle Paul tells us , That for this Cause he obtained Mercy , that in me Jesus Christ might shew all Long-suffering for a Pattern to them who shall hereafter believe on him to everlasting Life . There is the same Motive in God ; he forgives Sins for his Name sake : The Treasures of his Mercy are not wasted by communicating : There is the same Merit in Christ , his precious Blood shed upon the Cross is pleaded in Heaven , He ever lives to make Intercession for us : and if we obtain the same precious Faith , we shall have the same Acceptance . In short , let those who are overwhelmed with Fear consider , 't is not only our Privilege , but Duty , to trust in the Divine Mercy : We are commanded to believe in the Mediator : Despair is more dishonourable to God than Presumption , in that 't is a Sin directly against a superiour Attribute , the Exercise of which is his Delight and dearest Glory . 3 dly . Let us be excited to seek the pardoning Mercy of God with Humility , with Fear and all possible Diligence , lest we should not obtain it . Our Hearts should be set upon this with the most intense Zeal , for 't is our Life . Every impenitent Sinner is under the condemning Sentence of the Law , and there is but a step between him and Death : the only Hope is , that 't is not yet ratified by the Judg , nor inflicted , but 't is reversible by suing out a Pardon in the superiour Court of the Gospel . Now 't is astonishing , that when the Danger is so great and present , ( for 't is as morally impossible to be sure of time to come , as to recal time past ) that Men should be so unconcerned and secure , and neglect the main Work for which they are spared by the admirable Patience of God. Time is certainly short , and uncertainly continued ; and when the Oil that feeds the Lamp of Life is spent , the next State is the Blackness of Darkness for ever to all unpardoned Sinners ▪ Now the Scepter of Grace is extended to us , we are within the Call of pardoning Mercy ; God waits to be gracious : but there is a sad Assurance , if we do not sue out our Pardon in the present Life , the time of our Reprieve , Death is immediately attended with eternal Judgment ; the Belief of which makes the Prince of Darkness , with the most stubborn Spirits of Hell , to tremble : yet Men continue in the Guilt of their unrepented Sins without Fear , and wretchedly deceive themselves with a vain Presumption that the Door of Mercy will be open when they leave the World ; or bear up themselves by the numberless Multitude of stupid Sinners , and make a resolute Reckoning they shall do as well as the most . They are studious and contriving , active and ardent about the Affairs of this low Life , and careless of being reconcil'd to God , a Matter of the highest Concernment and eternal Consequence . Prodigious Folly , never enough lamented ! though Vengeance from above is ready to fall upon them , and Hell below with its dark Horrors is open to swallow them up , yet they are stupid and fearless : The Remembrance of this will rack and torment them for ever ; for when extreme Folly is the Cause of extreme Misery , the Sufferer is the most cruel Enemy to himself . Let us therefore seek the Lord while he may be found , and call upon him while he is near . Now God offers his Pardon to the greatest Sinners that will humbly submit to the gracious Terms proposed in the Gospel for our obtaining it . Besides what has been said of Faith and Repentance , I will more particularly consider what God requires of guilty Creatures in order to their Pardon . First , The Confession of our Sins is indispensably required to qualify us for Pardon . The Promise is express and full , He that confesses and forsakes Sin , shall find Mercy . That we may not be deceived in the Application of this Promise , I will briefly consider what is preparatory to this Duty , the Properties of it , and the Connection of Pardon with it . 1 st . The Understanding must be enlightned by the Divine Law to discover Sin. The Law is the Rule of our Duty , and the Obligation to obey it is immediately conveyed by Conscience . While there is a Cloud of Darkness in the Mind , there will be a Silence in the Conscience . Paul declares , that he was once alive without the Law , i. e. not understanding his Guilt , he presum'd of his Justification ; but when the Commandment came in its Light to convince him of the Transgression of it , the Apparition of Sin in the clear Glass of the Law struck him dead . There must be a Discussion of Conscience , a comparing our Actions with the Rule , to discover their Obliquity : for Sins unknown and unconsider'd cannot be confest . Some Sins are notorious , and present themselves to our Knowledg and Memory : others are of a weaker Evidence , Inquiry must be made after them . 'T is an unpleasant Work to rake in the Sink of a corrupt Heart , but 't is necessary . 2 ly . The Properties of Confession are , ( 1. ) It must be free and ingenuous : That which is extorted by bitter Constraint is of no Value and Acceptance . Pharaoh , an obstinate Rebel , upon the rack , acknowledg'd he had sinned . 'T is true , the Penal Effects of Sin may be the first Excitation of Sinners to consider their Ways , but the Holy Spirit by that Means so deeply affects them with the Evil of Sin , that they voluntarily confess them before the all-discerning Judg. David declares , When I kept Silence , my Bones waxed old : I said , I will confess my Sins , and thou forgavest them . He came to a deliberate Resolution , I will confess them . ( 2. ) Confession must be sincere and full , that our Sins may be more evident and odious to us . The covering of Sins is like the keeping a Serpent warm , that will sting more fiercely . The concealing Sin argues the Love of it , and is a Bar against Pardon . Blessed is the Man unto whom the Lord imputes no Iniquity , in whose Spirit there is no Guile . 'T is not said , In whose Spirit there is no Sin , but no Guile , no reserved allowed Sin. The sincere Penitent pours forth his Heart like Water before the Lord. Of all Liquids none are so clearly pour'd out of a Vessel as Water : Wine or Oil leave a Tincture . We should in Confession pour out all our Sins , and leave no Tincture of Affection to them . If it be said , How can we confess our Sins that are above our counting ? 'T is true , but we must reserve none . We must confess the kinds of our Sins , against the first and second Table , that were both written with God's Hand ; Sins of Omission and Commission , and particular Sins of greater Guilt : we must wash off their deceitful Colours , that they may appear in their hellish Shape , and more deeply affect us . Men are very averse from this Duty , and apt to conceal or extenuate their Sins . The Art of concealing and Excuses is learnt from the first Transgressor . When God called to Adam , Where art thou ? tho his Dread to appear before the Divine Presence was a tacit Confession of his Fault , and his hiding himself discovered his Sin ; yet he does not acknowledg his Sin , but alledges the Consequence of it , his Shame , to be the Cause of his guilty Fear . I heard thy Voice , and was afraid , because I was naked . And to extenuate his Offence , transfers his Guilt on the Woman , and constructively reflects upon God as the Cause of it : The Woman which thou gavest me , gave me of the Fruit , and I did eat . The wicked Excuse did infinitely aggravate his Sin. The Woman lays her Fault at the Serpent's door , The Serpent beguiled me . Aaron pretends that the People compell'd him to Idolatry : and that the golden Calf was not the Effect of Design and Art , but of Chance : I cast the Gold into the Fire , and there came out this Calf . Saul coloured his Rebellion with the Pretence of Religion : He kept the best of the Cattel for Sacrifice . In short , as in Sweating , 't is observed that a general Sweat of the Body is for its Advantage , but the Sweat of a Part only is the Symptom of a Disease : So a clear unfeigned Confession is for our Profit , but a semi-Confession is counterfeit , an Indication of Hypocrisy . ( 3. ) Confession must be mix'd with Sorrow and Shame in the Remembrance of our past Sins . 1. A piercing deep Sorrow from spiritual Principles and Perswasives is the Ingredient of an acceptable Confession . There is a natural Sorrow proceeding from the Impression of afflicting Evils . Sense is very tender and apt to resent what is oppressive to it . A Sinner that has wasted his Estate , blasted his Reputation , shortned his Life by his Excesses , and hasten'd his Damnation , may feel Anguish in his Breast for his Sins , the procuring Causes of his Punishment . But this Sorrow proceeds only from the Sense of external Evils , not from the melted Heart for the intrinsick Evil of Sin : As Marble Pillars are wet , from the Moisture of the ambient Air. 'T is the miserable Man , not the miserable Sinner that mourns . This Sorrow is consistent with the Love of Sin ; and when the penal Evil is removed , the Sinner returns to the Practice of it . Carnal Sorrow only respects a Man's self as a Sufferer : 't is in Hell , in the extreme Degrees , there is weeping for ever . There is a godly Sorrow , of which the Holy Spirit is the Spring . 'T is the Promise of God to his People , I will pour forth the Spirit of Grace and Supplication upon the Inhabitants of Jerusalem , and they shall see him whom they have pierced , and mourn over him , as one mourns for the Death of his First-born . The Perswasive of our Sorrow is answerable to its Principle . The serious Contemplation of our bleeding dying Saviour , is a spiritual and powerful Motive to melt us into the Tears of Repentance . How congruous is it , if the Purchase of our Pardon cost our Saviour his bloody Agony , that the applying of the Pardon to us should cost us the most bitter Sorrow ? Divine Grief is more from the Memory of the Evils we have committed against our heavenly Father , than from the Evils we suffer . Carnal Sorrow is barren and unprofitable . It may be said of it , what the wise Preacher says of wild Mirth , What dost thou ? only that Sorrow that comes from Heaven is accepted there : One spiritual Tear is of more Value and Efficacy with God than a Torrent of natural Sorrow . Repenting Sorrow is an indispensable Qualification in order to our Pardon , not merely from the Will of the Law-giver as the Reason of our Duty , but from the Congruity of the thing it self . 'T is observable , that 't is the Wisdom and Kindness of the God of Nature , that the Food that preserves Life is pleasant to our Taste , to invite us every Day to eat , and renew our Strength ; but Physick that is necessary for the Recovery of Health , is very distastful , that our Aversion from it may make us circumspect , to prevent all Excesses that are the Causes of Diseases . Thus the sorrowful Confession of Sin which is medicinal to the Soul , is very afflicting ; it wounds the Spirit , and breaks the Heart , that we may be jealous of our selves , lest we eat of the forbidden Fruit that requires so bitter a Remedy . Godly Sorrow , tho it be very afflicting to Nature , yet the Exercise of it is more satisfying to a sincere Penitent , than all the Pleasures of Sin. In two cases Grief is pleasant : when 't is upon the account of a Person dearly loved ; a Parent indulges his Sorrow for the Death of a Child that was the Life of his Life . Or when Pain is beneficial and an Advantage : as in the Application of a Plaister , we are pleased with the Pain it causes , that being a Sign and Effect of its healing Operation . Now both these Considerations are mix'd with repenting Sorrow : for it principally arises from the Reflection upon Sin , as that which has so dishonour'd and displeased the blessed God our Maker , Preserver and Redeemer ; that we have preferr'd the pleasing our corrupt and licentious Appetites , before the obeying his holy , just , and good Will. The repenting Sinner declares his Love to God by his Grief for offending him , and voluntarily remembers his past Sins , and is pleased in overflowing Sorrow for them . And this Sorrow is preparative for Peace : Vnutterable Groans are introductive of unspeakable Joys : the Holy Spirit that convinces of Sin is the blessed Comforter . 2. The Confession of Sin must be mix'd with Shame . All the just Causes of Shame , Guilt , Turpitude , Folly and Disappointment , are complicated in Sin. The repenting Sinner , by Consciousness and Reflection upon Sin , that induces so heavy a Guilt , that defiles the Soul with so deep a Pollution , that no Ray of its Original Purity remains , that debases it infinitely below its heavenly Descent , mourns with Tears of Confusion for what he has done . Repenting Ephraim bemoans himself , that he had been rebellious against the Methods of God's Mercy , like a refractory Bullock unaccustom'd to the Yoke : and his recoiling Thoughts made him to smite on his Thigh , to be ashamed to the degree of Confusion for his Disobedience . How affecting an Object he was in God's Eye , the immediate Answer declares : Is Ephraim my dear Son ? is he a pleasant Child ? for since I spake against him , I do earnestly remember him still : therefore my Bowels are troubled for him ; I will surely have Mercy upon him , saith the Lord. The Psalmist reflecting upon his being almost vanquish'd by a vexatious Temptation , degrades and vilifies himself , so foolish was I and ignorant , and like a Beast before thee . Ezra in the Confession of the Holy Seed's mixing with Heathen Idolaters , saith , O Lord , I blush and am ashamed at the foul Deformity of their Sin. The Apostle upbraids the Romans with a stinging Reproach , What Fruit have you of those things whereof ye are now ashamed , the End whereof is Death ? When a foolish Choice is made , and the Folly is detected , and Experience disappoints the Expectation , the natural Consequent is Shame . At the last Day , when the Filthiness and Folly of Men shall be publish'd before God , and all the Angels and Saints , how much rather would they be hid in the Darkness of their Graves , than be clothed with Confusion before that glorious and immense Theatre ? The sorrowful Confession of Sin , with deep Shame here , will prevent the exposing the Sinner to publick Shame hereafter . ( 4. ) Confession must have Concomitant with it , the judging our selves as unworthy of the least Mercy , and deserving severe Punishment . The Apostle assures us , If we would judg our selves , we should not be judged . He does not say , if we are innocent we shall not be condemn'd , for then who can appear before the high and inlightned Tribunal of Heaven ? but if we acknowledg our Guilt , and the Righteousness of the Sentence to which we are obnoxious , we shall be spared . We cannot satisfy God's Justice , but we must glorify it : In this the admirable Mercy of God appears . Suppose a Court on Earth , wherein the Rule of Judgment were , that all the Faults which the Guilty confess and condemn themselves for , should be pardoned , and only those they conceal should be deadly to them ; how willingly and humbly would those who are conscious of many capital Crimes , and are summon'd to appear , accuse themselves ? In the Court of Heaven , if we are faithful to God and our own Souls , in the confessing our Sins , and passing Sentence upon our selves , we prevent his Sentence against us . ( 5. ) Prayer for Pardon must be joined with the Confession of Sin : The Lord is good , and ready to forgive , and plenteous in Mercy unto all that call upon him . God who is rich in Mercy , has appointed Prayer as the Means of our receiving it ; it being most honourable to him , that we should have a serious Sense of our Wants and Unworthiness , and our absolute Disability to supply them : and by our Desires we should glorify his Power and Love , whereby he is all-sufficient and ready to bestow upon us his Blessings . Prayer for Pardon must have these Ingredients . 1 st . Humility is the most becoming Qualification of a Suppliant to the high Judg of the World , to reverse the Sentence of eternal Death . The deep Apprehension of our Guilt will humble us before his dreadful Tribunal . 2 dly . Fervency , which is the Life of Prayer . A cold Prayer , the spiritless Motion of the Lips , is so far from inclining the Divine Mercy to pardon us , that it increases our Guilt , and provokes God's Displeasure . If our Apprehensions were as real and quick of our spiritual Wants as of our temporal , our Prayers would be as ardent for Supplies . Our Desires should be raised in the most intense degrees , in some proportion to the Value of the Blessing ; they should be strong , as our Necessity to obtain it . The Pardon of our Sins is the Effect of God's highest Favour , of that Love that is peculiar to his Children , 't is the Fruit of our Saviour's bloody Sufferings ; without it we are miserable for ever , and can we expect to obtain it by a formal superficial Prayer ? It deserves the Flower and Zeal of our Affections . How solicitous and vehement , and unsatisfied should we be , till we have the clear Testimony that we are in a State of Divine Favour ? Only fervent Prayers are regarded by God , and recorded in Heaven . We disvalue his Pardon by our Indifferency and faint Desires . In our Petitions for temporal things , our Affections should be temperate , always mix'd with resign'd Submission to the Will and * Wisdom of our Heavenly Father , who knows what is better for us than we do , and loves us better than we do our selves : but in praying for the Pardon of our Sins our Affections should be inflamed , we should as it were offer Violence to the King of Heaven , and be unsatisfied without it . What ardent and repeated Addresses were made by David for this great Blessing : Have Mercy upon me , O Lord , according to thy Loving-kindness , according to the Multitude of thy tender Mercies blot out my Transgression . Wash me throughly from mine Iniquity , and cleanse me from my Sin. Purge me with Hyssop , and I shall be clean : wash me , and I shall be whiter than Snow . Deliver me from Blood-guiltiness , O God , thou God of my Salvation . He prays as if the Ghost of Vriah were always in his View , covered with Blood , and reproaching him for his treacherous Cruelty . The Affairs and Pleasures of his Kingdom could not divert and calm his Spirit , till he was restored to the joyful Sense of God's saving Mercy . If it be said , that David's complicated Sins were of a crimson Guilt , and justly terrified his Conscience with the Apprehension of Vengeance : I answer , 't is true , but supposing that preventing Grace has kept us from Sins of a high Nature , whereby we should have incurr'd greater Guilt , and been exposed to greater Punishment , yet even the best Men are in infinite need of pardoning Grace ; for the least Sin makes us guilty of eternal Death , and the infinite Number of our Sins , tho according to the carnal Conceits of Men small , would be over-whelming . What is weaker than a Drop of Water , yet the Sea that is a Collection of innumerable Drops of Water , does often by an irresistible Inundation drown the Land. The Wind is a Collection of many Vapours , which singly are of no Force , yet it often tears up the strongest Trees , and overthrows the firmest Buildings . If the numerous Sins of one Man's Life were set in order before his Eyes , he would sink into the Depths of Despair , were not the Divine Mercy superabundant to our abounding Sins . We must renew our Requests for Pardon every day : 't is more necessary than to pray for our daily Bread. We contract new Guilt every day : and as our Saviour tells us , he that is washed needs to wash his Feet , i. e. the Sins of Frailty and daily Incursion must be purged away by serious Repentance , and the Application of the Blood of Christ , and our earnest Prayer for Pardon . 'T is the cruel Character of Satan , he accuses the Saints before God Day and Night : He is an ardent Accuser , and watchful always to find Matter to provoke God's Displeasure against us . 'T is therefore a Duty of daily Revolution , to pray for our Pardon . Besides , the Neglect of seeking for the daily Pardon of our Offences against God , argues the despising his Anger , and consequently the despising his Love , which is infinitely provoking . We are commanded not to let the Sun go down upon our Wrath , much less upon God's . Repentance is not an initial Act of Sorrow , but must be renewed all our Lives . God's pardoning us is not a transient Act , but continued , as Conservation is a continued Creation . Prayer for Pardon must be mix'd with Faith in our blessed Advocate , who ever lives to make Intercession for us . If we could fill the Air with our Sighs , and Heaven with our Tears , we could not incline the righteous and holy God to pardon us : his Justice is inflexible , and his pardoning Mercy a sealed Fountain ; 't is by the precious Merits and Mediation of his Son we are reconciled to him . Jesus Christ is the same powerful compassionate Saviour , yesterday , to day , and for ever . His obedient Sufferings are of infinite Value , and everlasting Efficacy . Lastly , Confession of Sin is a relative Duty , and must be joined with forsaking of Sin. The sharpest Sorrow , the most confounding Shame for Sin , the strongest Desires for Mercy , without the forsaking of Sin , are ineffectual . There must be a renouncing of Sin in our Hearts , a Resolution firm and permanent against it , an avoiding the Appearance and Approaches of Sin , and an actual leaving it . If it be said , 't is impossible we should preserve our selves from all Sin : St. John tells us , If any Man saith he has no Sin , he is a Liar , there is no Truth in him . I answer , we must distinguish between Sins : there are some , which while we are united to Flesh , that is a Principle of Weakness , and are in this open State , surrounded with Temptations , we cannot absolutely be freed from . Such are Sins of Ignorance and Inadvertence , and of sudden Surreption : for Grace is not bestowed in such a degree of Eminence to the Saints here , whereby they may obtain a clear and final Victory over them : but if we pray , and watch , and strive against them , and mourn for their Adherence to us , God will spare us as a Father spares his Son that serves him . And 't is a certain Sign of our Sincerity , if we are gradually cleansing our selves from them . If they grow and increase , 't is a sad Indication : as 't is said , if a Scald in the Head spreads , 't is a Leprosy . But there are Sins of a more heinous Nature , the not forsaking whereof excludes from Heaven : such are enumerated by the Apostle , The Works of the Flesh are manifest , Adultery , Fornication , Vncleanness , Lasciviousness , Idolatry , Witchcraft , Hatred , Variance , Emulations , Wrath , Strife , Seditions , Heresies , Envyings , Murders , Drunkenness , Revellings , and such like : of the which I have told you in time past , that they which do such things , shall not inherit the Kingdom of God. Besides , if the Love of any Sin remains in the Heart of a Man , he cannot be justified here , nor glorified hereafter . An indulged Sin , tho small in the Matter , is great in the Disposition of the Sinner . In short , God requires sincere Repentance , express'd in the confessing of our Sins , not to inform him , for neither the Solitude or Secrecy wherein Sin is committed , can hide us from his all-discerning Eye : tho there is no Witness to accuse and give Evidence , nay if the Sinner could extinguish his Conscience , yet God will set the Sins of Men in order before them , and convince the Guilty , he needed not their Confession to discover them : but the humble ingenuous and sorrowful Confession of Sin is required , that his Mercy may be more illustrious in the Pardon of our Sins , and that the Sinner may fear to return to Folly. And this Confession must be attended with the forsaking of Sins , in order to our Pardon , because of his immutable Perfections . A Malefactor may justly be condemned for his Crimes , and tho he remains impenitent and obstinate in Evil , may be pardoned , because a temporal Prince is capable of various Apprehensions and Passions , and may deflect from the Rule of Justice : but the Judg of the World is unchangably righteous and holy , and cannot pardon Sinners to the Disparagement of his Majesty , his Purity and Justice . 2. Our pardoning the Offences of others is an evangelical Condition of our obtaining Pardon : We are commanded , When ye stand praying , forgive if ye have ought against any : that your Father also which is in Heaven may forgive you your Trespasses . But if you do not forgive , neither will your Father which is in Heaven forgive your Trespasses . The Command is peremptory and universal , frequently and severely urged upon us by our Saviour . The Reasonableness and Congruity of it is most evident , if we consider the Disparity of the Object , or the Number of Offences . Our Sins against God are relatively infinite , for his Majesty and Authority are truly infinite , which are despised and abused by the Transgression of his Laws : they are against all the Duty and Motives of Justice and Gratitude that oblige reasonable Creatures to obey their Maker . Now the Offences and Injuries done to us are incomparably less : for we are mean Creatures , far less in comparison to God , than a Worm is to an Angel ; and by our Sins are viler than the Earth . Besides , the Obligation that should restrain Men from being injurious to us , are of infinitely a lower Nature . The Disparity in the Number is very considerable . Our Sins against God are like the Sand upon the Sea-shore , their Number is astonishing : Our Imaginations have been continually evil , from the dawning of our Reason : but Offences against us are comparatively few : for the Variety of Objects in the World often divert the Thoughts and Passions of our Enemies from us . We owe to the Lord 10000 Talents , a vast Sum that can never be paid if it be not forgiven , and shall we be unwilling to forgive a few Pence ? What is more becoming than that we who want a great Pardon , should give a little one ? The Divine Mercy is proposed as a Model for our Imitation . We must pardon intirely , and take no Revenge for Injuries done to us , but return Love for Hatred , Good for Evil , for so God does to us . We must not only forgive , but forget Injuries in the Sense of Love : not like those who pardon in Words , but retain the Memory of Offences , and upon a slight Occasion renew their Resentments . We must forgive great Offences as well as small , and renew our Pardon as often as Offences are repeated , unless we will set Bounds to the Divine Mercy . We must rejoice more in pardoning than in revenging Injuries , and seek to be reconciled to those who are averse from us , for that is according to our Pattern . 'T is pretended , that by bearing a single Injury , we expose our selves to a double Injury : but we must imitate our heavenly Father : If we do not follow him in forgiving , he will follow us in retaining our Sins . The Psalmist tells us , With the Merciful God will shew himself merciful , but with the Froward he will shew himself froward : A holy and righteous Punishment in Retaliation of their sinful Disposition . The pardoning Injuries is contrary to corrupt Nature , and the Duty is difficult , but the Reward is infinite . Tho it seems to vilify us , as if defective in our Minds , not to understand Injuries , or in Courage not to repay them , which makes Men hard to forgive ; yet upon calm Consideration we shall esteem it a Duty easy and honourable : for it prevents the inflaming our Passions , and the troubling of our selves and others : 't is an Act of Royalty , and makes us superiour to them : 't is the noblest Victory , and often conquers and changes an Enemy into a Friend . And above all Motives this should recommend it to us , it seals our Pardon from God , and conveys the most clear and comfortable Sense of it to us : For , as the Psalmist excellently argues , He that planted the Ear , shall he not hear : He that formed the Eye , shall he not see ? If we are by Divine Grace inclin'd and enabled to pardon frequent Offences against us , shall not the God of all Grace be ready to pardon our many Offences against him ? Our Saviour reasons from the Love of natural Parents ; If you that are evil know how to give good things to your Children , how much more shall your heavenly Father give the Holy Spirit to those that ask it ? The Illation is as strong in forgiving Love. If we who are of an unforgiving Nature sincerely forgive those who injure us , and restore them to our Favour , how much more shall God who is Love , forgive our Sins , and be reconciled to us ? 4. The Divine Forgiveness should be a powerful Motive to Thankfulness . David addresses to his Soul in an ardent and lively manner ; Bless the Lord , O my Soul , and all that is within me bless his Holy Name . He excites every Faculty , the Understanding to consider and value the Mercies of God , the Memory to register them , and retain a thankful Sense of them , the Affections to celebrate them . He repeats the Call , Bless the Lord , O my Soul , and forget not all his Benefits . We are apt to forget Favours , and remember Provocations . Benefits are written in the Dust , Injuries are engraven in Marble . But strong Affections will make indelible Impressions of Thankfulness . If we duly consider the Greatness and Goodness of God , and our Meanness and Unworthiness , that we are less than the least of his Mercies , we must be convinc'd every Benefit we receive from God deserves to be remembred and acknowleged with serious Thankfulness . That God draws a Curtain of Rest about us in the Night , provides for us in the Day , regards us with a compassionate Eye , and relieves us in our Wants and Sorrows , should cause such deep Affections as flow into outward Declarations of Praise . 'T is true , our most solemn Recognition of his Benefits is but a poor Duty compar'd with his immense Bounty to us : our Thanksgiving is an Echo to God's Mercies , that repeats a few Syllables : what can our fading Breath add to his Blessedness and Glory , that are in the highest degree of Perfection , and truly infinite ? But 't is most reasonable , that as all our Blessings flow from his Mercy , they should fall into the Sea of his Glory : and when our Souls bless him , he accepts our Sincerity , and does not despise our Thanksgivings for want of Perfection . In the recounting God's Benefits , the Psalmist mentions in the first place the Pardon of Sin , who forgives all thy Iniquities , as the Principal and Foundation of all the rest . This in a most powerful way enter'd into his Heart , and kindled a sacred Fire there . I will briefly shew , that the Pardon of Sin is so divine a Benefit , that it deserves our most solemn Thankfulness , and that it inclines and disposes the Soul to that Duty . 1 st . That the Pardon of our Sins deserves our most solemn Thankfulness , will appear by an evident Light , if we consider the Nature and Quality of the Benefit , the Means by which 't is obtain'd , the Circumstances in the dispensing it , and the Consequents . ( 1. ) The Quality and the Nature of the Benefit . Our Blessedness consists in the Forgiveness of our Sins . David inspired from Heaven declares , Blessed is the Man whose Iniquity is forgiven , and whose Sin is cover'd . The worst Effect of Sin is the Separation between God and the Soul. In his Presence is Fulness of Joy , in his Absence Fulness of Sorrow . Go ye cursed , is as terrible a Part of the Sentence as the everlasting Burning . Hell is the Element of Sin and Misery : wherein the Fire made fierce with Brimstone , and the undying Worm of Conscience , torment the Wicked . Now the Pardon of Sin secures us from the Wrath of God , the supreme Evil , and the Cause of all other Evils . Besides , the Love of God that pardons us is our sovereign Good , and is the productive and conservative Cause of all Good : It bestows upon us celestial Happiness , in comparison of which all the Degrees of worldly Honour , and Power , and Pleasure , and Riches , are but Dross and Dung. The Pardon of Sin has inseparably annex'd to it the Privilege of Adoption , and a Title to the Kingdom of Glory . Our Saviour declar'd to the Apostle , that the End of the Gospel is to open the Eyes of Men , and to turn them from Darkness to Light , that they may receive the Forgiveness of Sins , and an Inheritance among them who are sanctified by Faith that is in me . God permitted the Fall of Man , to raise him to a more excellent and stable Felicity . Adam was dignified with Dominion over the lower World , and seated a Prince in Paradise ; but his Happiness depended upon his Obedience , and that upon the Freedom of his Will , which proved a dangerous Endowment by his Abuse of it . He was foolish and fickle in the best State of Nature : he affected an independent Immortality , and being in Honour , became like the Beasts that perish . But the Pardon of Sin is the Foundation of eternal Happiness . Those who are justified shall be glorified , and made equal to the Angels , who are constant in Good , as the Devils are obstinate in Evil. The blessed State above is secure and unforfeitable : the Saints are uncapable of sinning and dying . ( 2. ) The Means whereby our Pardon is obtain'd . I shall not dare to determine , that God could not have pardon'd us by his Sovereignty without Satisfaction to his Justice , but he has been pleased to save us in a way most honourable to himself , and comfortable to us . The Psalmist tells us , according to the Name of God , so is his Praise . As his excellent Attributes are manifest in his Works , understanding Creatures adore and celebrate them . The Wisdom of God so gloriously appears in the way of our Salvation , that the admiring Angels praise him for ever . And the Goodness of God is so conspicuous in saving us by Christ , that our exuberant Affections should be poured forth in Thankfulness . The Remission of our Sins is by Redemption in his Blood. It was an Expression of David's Piety , that he would not serve God with that which cost him nothing , but purchase the Sacrifice by a Price : and it was the high Expression of God's Love , that he would not save us with that which cost him nothing , but with the sacred Treasure of Heaven , the precious Blood of his Son. Besides , the guilty Conscience has so quick a Sense of God's revenging Justice , that our Assurance would not be so entire in his Mercy , without Satisfaction made by the Sufferings of our blessed Mediator . In this we have the Advantage of David , who had not so clear a Discovery of the Means of our Pardon , but a general Knowledg of the Forgiveness of Sins ; yet that inspir'd such flaming Affections into his Breast , that he begins the Eucharistical Psalm for that Mercy , and concludes it with Bless the Lord , O my Soul : But we that have had Jesus Christ evidently set forth as crucified before our Eyes , to reconcile God to us ; we to whom it is revealed , that the Robe of our Salvation is woven out of his bleeding Bowels , in the same Proportion as our Knowledg of this mysterious Mercy , our Thankfulness should exceed his . If any do not with the most ardent Affections acknowledg the Mercy of Forgiveness so dearly purchased , 't is an unhappy Sign he has no Interest in it . ( 3. ) The Circumstances of dispensing our Pardon . I shall consider two that make the Divine Mercy more glorious and worthy of our Thankfulness . 1 st . That pardoning Mercy was dispensed to us , notwithstanding our continued Rebellions against God. A Prince is sometimes induced to pardon a Criminal , by the Solicitations of his Friends , and by his Prayers and Tears : but the Divine Goodness was the sole Mover for us , and interposed between Justice and our Offences . Instead of appeasing God by humble and mournful Submission , and ardent Addresses for Mercy , we repeated the Provocations of his Displeasure every day . How long did he with unwearied Patience wait to be gracious ? If after ten thousand Denials of accepting his Mercy , he had forsaken us , we had been as miserable as we are sinful . But notwithstanding our being inflexible to the innumerable Calls of his Word , impenetrable to the pure Motion of his Spirit , and insensible of his excellent Goodness that leads Sinners to Repentance ; tho the Love of Heaven or Fear of Hell could not prevail with us to forsake our Sins : when we were prepared for Wrath , and averse and utterly indisposed for the receiving his Mercy , then his Grace , as free as omnipotent , gave us Repentance unto Life , and qualified us for Pardon , and bestowed it upon us . The Extenuation of our Sins is inconsistent with the Exaltation of Grace : but the more humble we are in the deep Sense of our Guilt , the more thankful for the Divine Clemency . That God was pleased to crown us with Loving-kindness and Mercy , when a killing Charge of innumerable Offences was levell'd against us , O Goodness , truly Divine and Infinite , and should accordingly affect us with Admiration ! 2 dly . Pardoning Mercy distinguishes between Sinners of equal Guilt , and often saves those of greater Guilt when others die eternally : This Comparative heightens God's Love and our Thankfulness . How many are surpriz'd and cut off in a Course of Sin ? how many die without Repentance , and are under a notorious Necessity of perishing ? yet we that were as bad or worse , neither melted and made pliable by his Goodness , nor better'd by his Judgments , he spared , and by his Grace cleansed and changed us , that we might partake of Mercy . In this Dispensation the Question of the Apostle may be put in its full Force , Who made thee to differ ? Nothing within us , nothing without us , distinguish'd us from those that perish ; there were the same polluted Principles in our Hearts , and the same rebellious Sins in our Lives : only the Mercy of God that has no moving Cause but it self , made the Difference . Let the Comparison be contracted between us and our Associates in Sin , and as the Sun-beams concenter'd in a Burning-glass , it will more inflame our thankful Affections . How many that were joined in the commission of social Sins , of Intemperance , Uncleanness , Unrighteousness , and the like , are dead , and without the Reserve of pardoning Mercy , and some were rescued from Damnation , as due to them as to the rest . At the last Day when there shall be an everlasting Separation between those at the right Hand , and those at the left Hand of the Judg of the World , we shall understand the Riches of Grace that distinguish between us and the Partners of our Guilt : as by seeing us justified and received into Glory , their sad Exclusion will be aggravated to Extremity ; so by seeing them doom'd to Destruction for ever , the saving-Grace of God to us will be more glorious . ( 4. ) The Consequents of Pardon in the present Life deserve our most affectionate Thankfulness . 1. The Pardon of Sins gives us a regular Title to all temporal Blessings , and the truest Sweetness in their Fruition . God is the universal and absolute Proprietary of all things in this World , being made by his creating Power , and continued by his preservative Power . By our rebellious Sins we were under a just Deprivation of them . Now the Pardon of Sin takes off the deadly Forfeiture , and restores the Use and Benefit of temporal Blessings to us . 'T is true , God by his general Bounty affords Supplies to his Enemies ; The Sun rises with his chearful Light , and the Rain falls upon the Just and Vnjust ; and wicked Men have a civil right to their Possessions : but they are not the Gifts of his special Love to them . The Prodigal was first pardon'd , and then entertain'd with a Feast . The Love of God gives a chearful Tincture to all his Benefits . 'T is emphatically said , God , even our own God , shall bless us . As he is pleased to value and accept the meanest Service that is mix'd with our Affections to him : A Cup of cold Water that comes from the Spring of Love , shall have its Reward : So his Love raises the Price of every Blessing . The Psalmist having set forth the Riches , and Prosperity , and Peace of a Kingdom , breaks forth , Happy is the People that are in such a case . But he presently revokes it , and ascends with a Gradation of Light and Force ; Yea , happy is that People whose God is the Lord ; who are in a State of Divine Favour . Temporal Blessings , if they are not the Gifts of God reconciled to us in the Redeemer , are Snares that alienate the Hearts of Men from God , and foment their Lusts , and prepare them for final Destruction . The rich Man had his good things here ; and was tormented after his sensual Fruitions . A rebellious Sinner is spared for a time , and punished for ever . The King of Sodom was rescued from Captivity by Abraham , and reserved for Destruction by a Shower of Fire and Brimstone . 2. The Pardon of our Sins allays and mitigates all Afflictions in the present State. The Conscience of Guilt mix'd with Affliction , is like the poisoning a Sword that makes it wound more deadly . The Spirit of a Man may bear temporal Evils ; that is , by Counsel and Constancy may support himself under them ; but a wounded Spirit who can bear ? Conscience in Anguish by the feeling of God's Wrath for our Sins , and Fear of the Extremity of it hereafter , is an intolerable Evil. Let the Affliction be a light Touch upon the outward Man , yet when the afflicted Person considers , that 't is sent from God as an Enemy , and 't is the Beginning of his Wrath that is a consuming Fire , he is dispirited and sinks under the Weight of it . How can frail Man encounter with offended Omnipotence , sinful Man conflict immediately with the Holy God ? The Sense of Guilt makes a Man a Terror to himself , and consequently makes Afflictions to be more piercing and dolorous . Whereas when the Soul is establish'd in the Peace of God , it finds Consolation in his pardoning Love , superiour to all kinds and degrees of external Evils that can afflict us here . 'T is the happy Privilege of the Inhabitants of Zion , the holy City , They shall not say they are sick , for their Iniquities shall be forgiven . The Divine Comforter fortifies their Faith in the Promises of the blessed Issue out of all their Afflictions : All things work together for the Good of those who love God. Our Love to God is the Reflection of his Love to us , that is powerful so to order all Evils , that they shall harmoniously conspire to our eternal Happiness . The Impression of this in the Spirits of God's Children , makes them patient and submissive with Resignation under all Afflictions . 'T is certain the fastening of the Mind in Contemplation of an excellent Object , may cause so strong a Diversion , that bodily Pains are much mitigated . The Martyrs , by the powerful Impression of the glorious Reward , seem'd to be in an Extasy , without Feeling in the midst of their cruel Sufferings . The Prophet Habakkuk triumphantly declares , Altho the Fig-tree shall not blossom , neither shall Fruit be in the Vines : the Labour of the Olive shall fail , and the Fields shall yield no Meat : The Flock shall be cut off from the Fold , and there shall be no Herd in the Stalls . Tho all the Supports and Comforts of Life fail , yet I will rejoice in the Lord , I will joy in the God of my Salvation . Joy is the Affection of Prosperity ; but as the scalding Drops of God's Wrath upon the Conscience turn all the Comforts of a Man into Torment , so the cordial Drops of his Love change Afflictions into Consolations . 3. I will shew that the Pardon of our Sins produces an excellent Temper and Disposition of Soul to praise God. Love to the Benefactor , and Joy in the Benefit , are the Incentives of Thankfulness . They tune the Heart and Tongue in the Musick of Praise . When they are raised to a Flame , they have a kind of Charm , of Rapture and extatick Force , and transport the Soul above it self in Expressions of Praise . These holy Affections in the Angels and Saints above are in their Exaltation : and the Circle of their Employment is , to acknowledg and admire , to reverence and magnify God , for his absolute Excellencies , and his relative Benefits . Love and Joy are regulated by their Objects and Motives . Exceeding Love and Joy , when terminated on worldly things , are exceeding Folly : they are empty and vanishing , a sudden Blaze that dies in a Moment . But the Pardon of our Sins infinitely endears God to us , and produces a substantial permanent Joy. His Love , tho our Hearts be as hard as a Rock , as cold and dead as the Grave , will melt us , and kindle a holy Heat of Affection , a Love singular and supreme to God , according to the Excellency of the Benefit . Love will ingeminate the Praises of God : Thou art my God , I will praise thee : thou art my God , I will exalt thee . Our Joy in the Benefit will be according to our extreme want of it , and the Strength of our Desires to obtain it . Without the Pardon of our Sins , it had been better for us we had never been born ; or made in a lower Rank of Creatures uncapable of Damnation . According to the Conviction of the Greatness of our Misery , our Longings will be for Deliverance : The Desire accomplish'd is a Tree of Life . The Tree of Life was in the midst of Paradise , the Centre of its Pleasures . According to the Degrees of our Desires , such is the Sweetness of Fruition . Now when the Soul is overwhelm'd with the fearful Apprehensions of everlasting Death , how ardent are the Desires of Pardon ? how unsatisfied without it ? and what Impressions of Joy are felt from the sealing its Pardon ? Solomon tells us , That good News from a far Country is like cooling Water to one burnt up with Thirst. How much more refreshing is the Testimony of the blessed Comforter from Heaven , to one fainting in the Estuations of Conscience , that his Sins are pardoned ? David expresses his Valuation and earnest Longing for the Favour of God , and his joyful Sense of it : There be many that say , Who will shew us any Good ? Lord , lift up the Light of thy Countenance upon me : Thou hast put Gladness in my Heart , more than in the time that their Corn and Wine increased : An inward cordial Joy , that far exceeds the counterfeit Joy in the Countenance , that ends in Heaviness . Now the thankful Sense of a Benefit is correspondent to the joyful Sense of it , and the joyful according to our languishing longing after it . Fervent Prayer for the pardoning Mercy of God , and a frozen Acknowledgment of it , are utterly inconsistent . There is no Joy in the World so sensible and affecting , as the Joy of one saved from present Death . A condemned Man values and rejoices more in receiving two Lines where his Pardon is contained , than in the Conveyance of a Kingdom . Hezekiah , when under the Sentence of Death in his Sickness , how passionate were his Addresses for Recovery ? how exuberant were his Joy and Thankfulness for his Rescue from perishing ? The living , the living , he shall praise thee , as I do this day . He resolves to renew the Praises of his gracious Preserver every day : The Lord saved me ; therefore we will sing my Songs to the stringed Instruments all the Days of our Life , in the House of the Lord. Had he so quick and warm a Sense of the Divine Mercy that saved him from the Grave , how much more ardent should our Acknowledgments be for the saving us from Hell ? If we have the Feeling of Sin , as we have of Sickness , and are as duly sensible how much the Life of the Soul , our excellent and immortal Part , is to be preferred before the Life of the frail and perishing Body , our Joy and Thankfulness would be in the highest Elevation , in remembring forgiving Mercy . This will be the Argument of the high and everlasting Praise of God in Heaven . I shall conclude with this Advice , Let us not content our selves with verbal Acknowledgments of this real and glorious Benefit : Let our Thanksgiving be joined with Thanksdoing ; then we shall be accepted . Of this we have the most comforting Assurance from God himself ; He that offers Praise glorifies me : and to him that orders his Conversation aright , I will shew the Salvation of God. FINIS . BOOKS writ by William Bates , D.D. and sold by B. Aylmer . THE Harmony of the Divine Attributes , in the Contrivance and Accomplishment of Man's Redemption by the Lord Jesus Christ : Or Discourses wherein is shewed , how the Wisdom , Mercy , Justice , Holiness , Power , and Truth of God , are glorified in that great and blessed Work. Considerations of the Existence of God , and of the Immortality of the Soul , with the Recompences of the future State. To which is now added , The Divinity of the Christian Religion , &c. The Four Last Things , Death and Judgment , Heaven and Hell , practically considered and applied . The Danger of Prosperity discovered , in several Sermons . The great Duty of Resignation in Times of Affliction , &c. A Funeral-Sermon on Dr. Thomas Manton , who deceased October 18 , 1677. With the last publick Sermon Dr. Manton preached . The Sure Trial of Uprightness , opened in several Sermons upon Psal. 18. v. 23. A Description of the blessed Place and State of the Saints above , on John 14.2 . Preached at the Funeral of Mr. Clarkson . The Way to the highest Honour , on John 12.26 . Preached at the Funeral of Dr. Jacomb . The speedy Coming of Christ to Judgment , on Rev. 22.12 . Preached at the Funeral of Mr. Benj. Ashhurst . A Sermon on the Death of the Late Queen Mary . Notes, typically marginal, from the original text Notes for div A26806-e100 Ver. 3. Isa. 43. Mal. 3. Mic. 7. Psal. 86. Rom. 8. Rom. 10. Psal. 32. Luke 24. Rom. 8. Acts 5. Jonah 2. Jam. 3.10 . Luke 2. 1 Tim. 1. Isa. 6. 2 Cor. 5. Phil. 3. Ephes. 2. Rom. 4. Jer. 7.16 . Hos. 14. 2 Cor. 5. 1 John 1. Heb. 6.18 . Joh. 8.24 . Hos. 11.8 . Prov. 1. Lam. 3. Acts 11. Ephes. 2. Rom. 8. Prov. 9. ult . John 5. Gen. 6. Ephes. 2. Rom. 8. Psal. 103. Mich. 7. Jer. 31.34 . Heb. 9.14 . Cor. 11. Heb. 12. Mal. 3. Mic. 7. Rom. 1. Deut. 29. Prov. 29. Psal. 116. Exod. 33. Mic. 7. Hos. 11. Isa. 43.25 . 1 Tim. 1. Prov. 28.13 . Alitur vitium , vivitque tegendo . Psal. 32.2 . Gen. 3.10 . Exod. 32. 1 Sam. 15.15 . Jer. 31. Psal. 73. * Nam pro jucundis aptissimae , quaeque dabunt Dii : charior est illis homo quam sibi . Juven . Lev. 5.13 . Gal. 5. Mark 11.25 , 26. Psal. 103.1 , 2. Psal. 32.1 . Acts 26.18 Psal. 48. 2 Sam. 24.24 . Isa. 33. ult . Psal. 118. Psal. 5. Isa. 38.19 . Ver. 20. Psal. 50. ult . 
A44687	----	The reconcileableness of God's prescience of the sins of men with the wisdom and sincerity of his counsels, exhortations, and whatsoever other means he uses to prevent them / in a letter to the Honorable Robert Boyle Esq. Howe, John, 1630-1705. 1677 Approx. 133 KB of XML-encoded text transcribed from 87 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A44687 Wing H3036 ESTC R18027 11742372 ocm 11742372 48507 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44687) Transcribed from: (Early English Books Online ; image set 48507) Images scanned from microfilm: (Early English books, 1641-1700 ; 535:16) The reconcileableness of God's prescience of the sins of men with the wisdom and sincerity of his counsels, exhortations, and whatsoever other means he uses to prevent them / in a letter to the Honorable Robert Boyle Esq. Howe, John, 1630-1705. [6], 154, [11] p. Printed for Brabazon Aylmer ..., London : 1677. Signed: H. W. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Atonement -- Early works to 1800. Forgiveness -- Religious aspects -- Church of England. 2004-10 TCP Assigned for keying and markup 2004-10 Aptara Keyed and coded from ProQuest page images 2004-11 Andrew Kuster Sampled and proofread 2004-11 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion IMPRIMATUR , hic Liber , cui Titulus ( The Reconcileableness of God's Prescience of the Sins of Men , with the Wisdom and Sincerity , &c. ) Apr. 19. 1677. Guil. Sill. R. P. D. Henr. Epis. Lond. à Sacris Domest . THE RECONCILEABLENESS OF God's Prescience OF THE SINS of MEN , WITH THE WISDOM and SINCERITY OF HIS COUNSELS , EXHORTATIONS , And Whatsoever other Means He uses to prevent them . In a Letter to the Honorable Robert Boyle Esq . LONDON : Printed for Brabazon Aylmer , at the three Pigeons , over against the Royal Exchange in Cornhil . 1677. THE RECONCILEABLENESS OF God's Prescience , &c. Sir , THe veneration I have long had for your Name , could not permit me to apprehend less obligation than that of a Law , in your recommending to me this subject . For within the whole compass of intellectual employment and affairs , non but who are so unhappy as not at all to know you , would dispute your right to prescribe , and give Law. And taking a nearer view of the Province you have assigned me , I must esteem it alike both disingenuous and undutiful , wholly to have refus'd it . For the less you could think it possible to me to perform in it , the more I might perceiv of kindness allaying the Authority of the imposition ; And have the apprehension the more obvious to me that you rather design'd in it mine own advantage , than that you reckon'd the cause could receiv any , by my undertaking it . The doubt , I well know , was mention'd by you as other Mens , and not your own ; whose clear mind , and diligent enqiry leave you little liable to be encumb'red with greater difficulties . Wherefore that I so soon divert from you , and no more allow these papers to express any regard unto you , till the shutting of the discourse , is only a seeming disrespect or indecorum , put in the stead of a real one . For after you have given them the countenance , as to let it be understood , you gave the first rise and occasion to the business and design of them ; I had little reason to slur that stamp put upon them , by adding to their ( enough other ) faults , that of making them guilty of so great a misdemeanour , and impertinency , as to continue a discourse of this length , to one that hath so little leasure or occasion to attend to any thing can be said by them . WHat there is of difficulty in this matter I cannot pretend to set down in those most apt expressions wherein it was represented to me , and must therefore endeavour to supply a bad memory out of a worse invention . So much appears very obvious , That , ascribing to the ever blessed God , among the other Attributes which we take to belong to an every way Perfect Being , a knowledg so perfect as shall admit of no possible accession or increase ; and conseqently the Prescience of all future events ( as whereof we doubt him not to have the distinct knowledg when they shall have actually come to pass . ) Since many of those events are the sinful actions or omissions of men , which he earnestly counsels and warns them against ; This matter of doubt cannot but arise hereupon , viz. How it can stand with the wisdom & rity which our own thoughts do by the earliest anticipation challenge to that ever happy Being , to use these ( or any other means ) with a visible design to prevent that , which , in the mean time appears to that all-seeing eye , sure to come to pass . So that , by this representation of the Case , there seem to be committed together . Either 1 st . Gods wisdom with this part of his knowledg . For we judg it not to consist with the wisdom of a man , to design and pursue an end , which he foreknows he shall never attain : Or 2 ly . the same foreknowledg with his sincerity and uprightness , that he seems intent upon an end , which indeed he intends not . The matter then comes shortly to this summe . Either the holy God seriously intends the prevention of such foreseen sinful actions and omissions or he doth not intend it . If he do , His wisdom seems liable to be impleaded , as above . If he do not , his uprightness and Truth . My purpose is not , in treating of this affair , to move a dispute concerning the fitnes of the words [ prescience ] or [ foreknowledg ] Or to trouble this discourse with notions I understand not , of the indivisibility , and unsuccessivenes of eternal duration , Whence it would be collected there can be no such thing as first or second fore-or after-knowledg in that duration . But be contented to speak as I can understand , and be understood . That is , to call that foreknowledg which is the knowledg of somewhat that as yet is not , but that shall sometime come to pass . For it were a meer piece of legerdem●in only to amuse enqirers whom one would pretend to satisfie . Or to fly to a cloud for refuge from the force of an argument , and avoid an occurring difficulty by the present reliefless shift of involving one-self in greater . Nor shall I design to my self so large a field as a Tractate concerning the divine Prescience . So as to be obliged to discourse particularly whatsoever may be thought to belong to that Theological Topick . But confine the discourse to my enjoyned subject . And offer only such considerations as may some way tend to expedite or alleviate the present difficulty . §. II. II. It were one of the greatest injuries to Religion , a subversion indeed of its very foundations . And then by doing which , we could not more highly gratifie atheistical minds , instead , and under pretence of ascribing perfections to the nature of God , to ascribe to it inconsistencies , or to give a self-repugnant notion of that adorable Being , The parts whereof should justle and not accord with one another . And yet eqal care is to be taken , lest while we endeavour to frame a consistent notion of God , we reject from it any thing that is truly a perfection , and so give a maimed one . Whereby we should undo our own design , and by our over much caution to make our conception of him agree with it self , make it disagree to him . For to an absolutely perfect Being , no other can agree than that , which not only is not made up of contradictions , but which also comprehends in it all real perfections either explicitely , or which leaves room for all , by not positively excluding any of them . Which to do , and afterward , to assign that as the proper notion of God , were , it self , the greatest contradiction . We need therefore to be very warie , lest we pronounce too hastily concerning any thing , which to our most sedate thoughts , appeares simply a perfection in it self , that it carries with it a repugnancie to somewhat else , necessary to be ascribed to him . We are first to suspect ( as there is greatest cause ) and enqire whether the aile be not wholly in our own minds . Which in this and such like cases , we certainly shall upon due reflection , find labouring under the natural defect of that incomprehensive narrownes , that is , in some degree , unavoidably followed with confusion and indistinctnes of thoughts . And may perhaps find cause to accuse them of the more culpable evils , both of slothfulnes , that withholds them from doing what they can , and self-conceit by which they imagine to themselves an ability of doing what they cannot . It cannot be unobserved by them that have made themselves any part of their own study , that it is very incident to our minds , to grasp at more than they can compass ; and then , thorough their own scantines ( like the little hand of a child ) to throw away one thing that hath pleased us , to make room for another , because we cannot comprehend both together . It is not strange , that our so straitly limited understandings , should not be able to lodg commodiously the immense perfections of a Deity . So as to allow them liberty to spread themselves in our thoughts in their entire proportions . And because we cannoot , we complain , when we feel our selves a little pincht , that the things will not consist ; when the matter is , that we have unduly crouded and huddled them up together , in our incomprehensive minds , that have not distinctly conceived them . And tho this consideration should not be used for the protection of an usurped liberty of fastening upon God , arbitrarily and at random , what we please ( As indeed what so gross absurdity might not any one give shelter to by such a misapplication of it ? ) We ought yet to think it seasonably apply'd , when we find our selves urged with difficulties on one hand and the other ; and apprehend it hard , with clearnes and satisfaction , to ascribe to God , what we also find it not easie not to ascribe . Nor would it be less unfit to apply it for the patronage of that slothfulnes wherein our discouraged minds are sometimes too prone to indulge themselves . To which purpose I remember somewhat very apposite in Minucius Felix , That many thorough the meer tediousness of finding out the truth , do rather , by a mean succumbency , yeild to the first specious shew of any opinion whatsoever than be at the trouble , by a pertinacious diligence , of applying , themselves to a thorough search . Tho the comprehension of our Minds be not infinite , it might be extended much further than usually it is , if we would allow our selves with patient diligence to consider things at leasure , and so as gradually to stretch and enlarge our own understandings . Many things have carried the appearance of contradiction and inconsistencie , to the first view of our straitened minds , which afterwards , we have , upon repeated consideration and endeavour , found room for , and been able to make fairly accord , and lodg together . Especially we should take heed lest it be excluded by over-much conceitednes , and a self-arrogating pride , that disdains to be thought not able to see thorough every thing , by the first and slightest glance of an haughty eye ; and peremptorily determines that to be unintelligible , that an arrogant uninstructed mind hath only not humility enough to acknowledg difficult to be understood . Whence it is too possible some may be over-prone to detract from God what really belongs to him , lest any thing should seem detracted from themselves , and impute imperfection to him rather than confess their own . And may be so over-ascribing to themselves , as to reckon it a disparagement not to be endured , to seem a little puzzled for the present ; to be put to pause , and draw breath a while , and look into the matter again and again ; which if their humility and patience would enable them to do ; It is not likely that the Author of our faculties would be unassisting to them , in those our enqiries which concern our duty towards himself . For tho in mattes of meer speculation , we may be encountred with difficulties , whereof perhaps no mortal can ever be able to find out the solution ( which is no great prejudice , and may be gainful and instructive to us ) Yet as to what concerns the object of our Religion , it is to be hoped we are not left in unextricable entanglements ; Nor should think we are till we have made utmost trial . The design being not to gratifie our curiosity , but to relieve our selves of uncomfortable doubtfulnes in the matter of our worship , and ( in a dutiful zeal towards the blessed object thereof ) to vindicate it against the eavils of ill-minded men . §. III. But if the unsuccessfulnes of often repeated endeavours make us despair of being able , with so full satisfaction , to reconcile some things which we have thought were to be attributed to God ; It will be some relief to us , if we find the things about which the doubt lies , are not of the same order , nor such as with eqal evidence and necessity are to be affirmed of him . And when we make a comparison , we may find our selves at a certainty concerning those his Attributes which most commonly , and at the first view , approve themselves to every man's understanding . Among which we little hesitate , ( as we are most concern'd not to do , ) about those which carry with them the import of moral goodness ; and which render the object of our Religion , at once , both most venerable and lovely . For none do more naturally obtain for common notions concerning him ; so as even to prevent rationcination or argument , with whomsoever the apprehension of his existence hath place . Every man's mind , it being once acknowledg'd that there is a God , refuses to conceive otherwise of him , than that he is holy , just , merciful , true , &c. And rejects with abhorrency the notion of an impure , unrighteous , cruel , deceitful Deity . As for those that , by a long train of our own more uncertain and lubricous reasonings , we endeavour to deduce ; If we find our selves constrain'd any where to admit a diffidence , It were rather to be plac't here . For it is at first sight evident , since God is most certainly willing to be known of them that are sincerely willing to know him ; that what is a natural impression , stamped by his own hand on every man's mind , hath more of absolute certainty , than what depends on metaphysical subtlety ; whereof so very few are capable , and whereby divers pretenders thereto , do so freqently , ( and perhaps very dangerously ) ensnare themselves . And it is of far greater importance , such a notion of God be entertained , as whereby he may be rendered amiable , and an inviting object of love ( the very life and soul of all Religion ) than such as shall be the result , and entertainment , only of Scholastic wit. Yet also since it is very manifest that Man is now become a degenerate Creature , and in an Apostacy from God : He is very little to be trusted with the framing his own Idaea of him ; being certainly most unapt to allow any thing a place in it , that would have an unfavourable aspect upon his vicious inclinations and his guilty state . And the contagion of man's sinfulnes having spread it self as far as he hath propagated his own Nature ; so as no notion in his Mind can be more common than the perversion and distemper of his mind it self ; The possibility and danger is very obvious , of mistaking a dictate of depraved nature for an authentic common notion . And tho these are not impossible to be distinguished , and in some cases very easie , as when men find it imposed unavoidably upon them , to apprehend and acknowledg some things which they are very unwilling should be true ( In which case their sentiments have the same right to be believed as the testimony of an enemy on the opposite partie 's behalf . ) We have yet no reason to neglect any other means , whereby we may be more certainly directed how to conceive of God , or what we are to attribute to him , and what not . §. IV. Nor can we be at a greater certainty , than in admitting such things to belong to the Blessed God as he plainly affirms of himself ; or any way , by his Word , evidently discovers to belong to him . For as none knowes the things of a man , but the spirit of a man that is in him , so the things of God are known to none but the Spirit of God. Taking therefore his own Word for our measure in the present case ( which I will suppose the Reader not to think it unreasonable to appeal to ; And what is here said , is intended only for those that have that estimate of the Writings wont to go under that name ) what it saies of him ( much more what it proves ) will no doubt be admitted for certain truth . Though , if it say such things , as , to us , seem not so manifestly to agree with one another , Our endeavour must be the more earnest and solicitous ( as also it ought to be the more modest ) to discuss , and remove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or whatsoever semblance of disagreement . And whosoever concern themselves to peruse that venerable Book , will find every where , on the one hand , proclaimed and magnify'd in it ( what our own minds cannot but have been prepossessed of ) the most exqisite Wisdom of God , whereby he forms and contrives the methods of all his dispensations , and disposes them in the aptest subserviency to his own great and most important ends . That all his waies are judgment ; and that he worketh all things according to the counsel of his Will. In summe , that all wisdom is appropriated to him , that he is celebrated in the style of God , only Wise. Nor are we therefore to think it strange , if , many times , we are not able to trace him out , or understand the reason of every thing he thinks fit to do . For the paths of the more perfect wisdom , must therefore be expected to be the more abstruse , and remoter from common apprehension . How often do we find our selves so far outgone by wise and designing men , as that we are sometimes constrain'd to confess and admire their great prudence and conduct ( when they have effected their purposes ) in those managements , which we have before beheld , either with silent ignorance , or perhaps , not without censure . How much less should the wisest of men regret it , to find all their conjectures exceeded by the infinite Wisdom . In the contemplation whereof , we find the great Apostle ( notwithstanding the vast capacity of his divinely enlightned understanding ) exclaiming in a transport . O the depths ! And when our eyes tell us , from so manifest stupendous effects , how far we are exceeded by him in power , it were reasonable to expect he should surpass us proportionably in the contrivances of his Wisdom also . And whereas the conjunction is rare , among men , of deep political wisdom , with integrity and strict righteousness ; This proceeds from the imperfection and insufficiency of the former in great part , that they know not how to compass their designs , unless often , by supplying their want of wisdom , out of the spoil and violation of their justice and honesty . Otherwise , these are things not so altogether out of credit in the world , but that men would rather accomplish their purposes by fair and unexceptionable means , if they could tell how . Only the respect and deference they have for them is less , than what they bear to their own interests and ends . But besides the natural inflexible rectitude of the divine Will , we are secured , from his all-sufficiencie , that we shall never be fraudulently imposed upon by any of his declarations unto the children of men . For there is nothing to be gained by it : And we cannot conceive what inducement he should have , to make use of any so mean and pitiful shifts for the governing of his Creatures , whom he spontaneously raised out of nothing , and hath so perfectly within his power . Unless we should be so most intolerably injurious to him , as to imagine a worse thing of him than we would of the worst of men , that he loved falshood for its own sake . And that , aginst his so constantly professed detestation of it , the declared repugnancie of it to his Nature , and the even tenour of his Word ( every where agreeing with it self herein ) so often describing him by that property , God that cannot lye . And , with the same positivenes , avowing his own uprightnes , and reqiring it , expressing his great love to it , and the high delight he takes to find it in his ( intelligent ) creatures . The righteous God loveth righteousnes , and with his countenance doth he behold the upright . Nor is his testimony the less to be regarded for that it is laudatory , and of himself . For we are to consider the Prerogative of him that testifies , and that if he were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he were not God. Besides that his giving us this , or any , representation of himself ( to whom it were enough to enjoy his own Perfections ) is a vouchsafement , and done of meer grace and favour to us , that we may by it be induced to place with satisfaction , our unsuspicious trust and confidence in him . As also , that he saies , in all this , no other thing of himself , than what our own minds , considering him as God , must acknowledg most worthy of him , and agreeing to him with the most apparent necessity . This part , therefore , of the Idaea of God hath so firm a foundation , both in the natural complexion of our own minds , and the report which his Word makes of him , that on this hand we are hemm'd in as by a wall of Adamant : And cannot have the thought of defending his Prescience , by intrenching upon his Wisdom and Truth , without offering the highest violence both to him and our selves . §. V. On the other hand also , as it cannot but seem to us an higher perfection to know all things at once , than gradually to arrive to the knowledg of one thing after another ; and so proceed from the ignorance of some things to the knowledg of them ; and that nothing is more certain , than that all possible perfection must agree to God ; So we find his own Word asserting to him that most perfect knowledg which seems to exclude the possibility of increase ; or that any thing should succeed into his knowledg . For how plainly is it affirmed of him that he knows all things . And even concerning such future things as about which our present enqirie is conversant , The affirmation is express and positive . I am God , and there is none like me , declaring the end from the beginning , and from antient times the things that are not yet done . Nor is the affirmation naked , and unfortify'd . For , in the same sacred records , we have the same thing both affirmed and proved : Inasmuch as we find , in a great part thereof , are contained things foretold by most express Prophecy , unto which the Events recorded in other parts ( and many of them in other unqestioned Writings besides ) have so punctually corresponded , as to leave no place for doubt or cavil . Instances are so plain and well known that they need not be mentioned . And surely what was so expressly foretold could not but have been foreknown . It seems then an attempt also eqally hopeles and unrelieving , as it were adventurous and bold , to offer at the protection of his Wisdom and Sinceritie , by assaulting his Prescience or certain foreknowledg of whatsoever shall come to pass . And that their defence is not to be attempted this way , will further most evidently appear from hence , That it is not impossible to assign particular instances of some or other most confessedly wicked actions ; against which God had directed those ordinary means of counselling and dehorting men , and which yet it is most certain he did foreknow they would do . As , tho it was so punctually determined even * to a day , and was ( tho not so punctually ) † foretold unto Abraham , how long , from that time , * his seed should be strangers in a Land that was not theirs ; Yet how freqent are the counsels and warnings sent to Pharaoh to dismiss them sooner ; Yea how often are Moses and Aaron directed to claim their liberty , and exhort Pharaoh to let them go , and at the same time told , he should not hearken to them . Nor indeed is it most seldome said that the Lord hardened Pharaoh's heart , lest he should . Tho it may be a doubt whether those passages be truly translated . For the gentler meaning of the Hebrew idiom being well known , it would seem more agreeable to the Text , to have expressed only the intended sense , than to have strained a word to the very utmost of its literal import , and manifestly beyond what was intended . After the like manner is the Prophet Ezekiel sent to the revolted Israelites . And directed to speak to them with Gods own words , The summe and purport whereof was to warn and dehort them from their wicked waies lest they should die ; when as yet it is plainly told him , But the house of Israel will not hearken to thee , for they will not hearken to me . Unto which same purpose it is more pertinent , than necessary to be added , That our Saviours own plain assertions that he was the Son of God , the many Miracles by which he confirmed it , and his freqent exhortations to the Jews to believe in him thereupon , had a manifest tendency to make him be known and believed to be so , and conseqently to prevent that most horrid act of his crucifixion ( for it is said , and the matter speaks it self , that , if they had known they would not have crucify'd the Lord of Glory . ) Notwithstanding that it was a thing which Gods hand and counsel had determined before to be done . That is , foreseeing wicked hands would be prompt and ready for this tragic enterprise , his Sovereign Power and Wise Counsel concurred with his foreknowledg , so only , and not with less latitude , to define or determine the bounds and limits of that malignity , than to let it proceed unto this Execution . And to deliver him up ( not by any formal resignation , or surrender , as we well know , but permitting him ) thereunto . Tho the same phrase of delivering him , hath elsewhere , another notion of assigning or appointing him to be a propitiation for the sins of men , by dying ; which was done by mutual agreement between both the parties , him that was to propitiate , and him who was to be propitiated . In which respect our Saviour is also said to have given himself for the same purpose ; Which purpose it was determined not to hinder prepared hands to execute in this way . Now if it did appear but in one single instance only , that the Blessed God did foreknow , and dehort from the same act , It will be plainly consequent , that his warnings and dehortations from wicked actions in the general , can with no pretence be alledged as a proof against his universal Prescience . For if the argument [ he dehorted from the doing such an action , therefore he did not foreknow it ] would be able to conclude any thing , it must be of sufficient force to conclude universally ; which it cannot do , if but a single instance can be given , wherein it is apparent , he did both dehort and foreknow . It can only pretend to raise the doubt which we have in hand to discuss , how fitly , and with what wisdom and sinceritie , he can be understood to interpose his counsels and monitions in such a case . §. VI. Wherefore nothing remains but to consider how these may be reconciled , and made appear to be no way inconsistent with one another . Nor are we to apprehend herein so great a difficulty , as it were to reconcile his irresistible predeterminative concurrence to all actions of the creature , even those that are in themselves most malignantly wicked , with the wisdom and righteousness of his Laws against them , and severest Punishments of them according to those Laws . Which sentiments must , I conceive , to any impartial understanding , leave it no way sufficiently explicable , how the influence and concurrence , the holy God hath to the worst of actions , is to be distinguisht from that which he affords to the best ; Wherein such inherently evil actions are less to be imputed to him who forbids them , than to the malicious tempter who prompts to them , or the actor that does them , or wherein not a great deal more . And leave it undeniable , that the matter of all his Lawes , in reference to all such actions that ever have been done in the world , was a simple and most strictly natural impossibilitie . Nothing being more apparently so , than either not to do an action whereto the agent is determined by an infinite Power ; or to separate the malignity thereof , from an intrinsecally evil action ; And that this natural impossibility of not sinning was the ineluctable fate of his ( at first ) innocent Creatures . Who also ( as the case is to be conceived of with the Angels that kept not their first station ) must be understood irreversibly condemned to the suffering of eternal punishment , for the not doing of what it was ( upon these terms ) so absolutely impossible to them to avoid . §. VII . This too hard Province the present design pretends not to intermeddle in , As being neither apprehended manageable , for those briefly mentioned considerations , and many more that are wont to be insisted on in this argument . Nor indeed at all necessary ; For tho many considerations have been with great subtilty , alledg'd and urged to this purpose , by former and some Modern Writers , ( Which it is besides the design of these Papers severally to discuss ) These two , which seem the most importunate and enforcing , will , I conceive , be found of little force ; and then the less strength which is in others , will be nothing formidable ; viz : That it necessarily belongs to the Original and Fountain-Being , to be the first Cause of whatsoever Being ; And consequently , that what there is of positive Being in any the most wicked action , must principally owe it self to the determinative productive influence of this first and sovereign Cause . Otherwise it would seem there were some Being that were neither Primum , nor a primo . And again ( which we are more concerned to consider , because it more concerns our present subject ) that it were otherwise impossible God should foreknow the sinful actions of men ( many whereof , as hath been observed , he hath foretold ) if their futurition were a meer contingency , and depended on the uncertain will of the subordinate agent , not determined by the Supream . But neither of these seem able to infer the dismal conclusion of God's concurring by a determinative influence unto wicked actions . Not the former ; for it may well be thought sufficiently to salve the rights and priviledg of the first Cause , to assert that no action can be done but by a power derived from it ; which , in reference to forbidden actions , intelligent Creatures may use or not use as they please , without overasserting , that they must be irresistibly determined also , even to the worst of actions done by them . Besides , that it seems infinitely to detract from the Perfection of the ever Blessed God , to affirm he was not able to make a Creature , of such a nature , as , being continually sustained by him , and supplyed with power every moment sutable to its nature , should be capable of acting ; unless whatsoever he thus enables , he determine ( that is , for it can mean no less thing , impel ) it to do also . And except it were affirmed impossible to God to have made such a Creature , ( that is , that it imply'd a contradiction , which certainly can never be proved ) there is no imaginable pretence why it should not be admitted he hath done it : Rather than so fatally expose the Wisdom , Goodnes , and Righteousnes of God , by supposing him to have made Lawes for his reasonable Creatures , impossible , thorough his own irresistible counter-action , to be observed : and afterwards to express himself displeased , and adjudg his Creatures to eternal punishments , for not observing them . I am not altogether ignorant what attempts have been made to prove it impossible , Nor again , what hath been done to manifest the vanity of those attempts . But I must confess a greater disposition to wonder , that ever such a thing should be disputed , that dispute so plain a case . And that a matter whereupon all moral Government depends , both humane and divine , should not have been determined at the first sight . 'T is not hard for a good Wit to have somewhat to say for any thing . But to dispute against the common sense of Mankind , we know before hand , is but to trifle ; as the essay to prove the impossibility of local motion . The notion of the goodnes and righteousnes of God , methinks , should stick so close to our minds , and create such a sense in our Souls , as should be infinitely dearer to us than all our senses and powers . And that we should rather choose to have our sight , hearing , and motive power , or what not besides , disputed , or even torn away from us , than ever suffer our selves to be disputed into a belief , that the holy and good God should irresistibly determine the wills of men to , and punish , the same thing . Nor is it difficult to urge more puzzling sophisms against the former , than for this latter . But the efforts of a sophistical Wit against sense , and more against the sense of our Souls , and most of all against the entire summe and substance of all Morality , and Religion , at once , are but like the attempt to batter a Wall of Brass with straws and feathers . Nor is the assault , on this part , more feeble and impotent , than the defence is wont to be of the other . For I would appeal to the qick refined sense of any sober and pious mind , after serious , inward consultation with it self ; being closely urged , with the horrour of so black a conception of God [ that he should be supposed irresistibly to determine the will of a man to the hatred of his own most Blessed Self , and then to exact severest Punishments for the offence done ] what relief it would now be to it , to be only taught to reply , [ That Man is under the Law , and God above it . ] A defence that doubles the force of the assault . What! that God should make a Law , and necessitate the violation of it ! and yet also punish that violation ! And this be thought a sufficient Salvo , that himself is not subject to any Law ! Will a qick-sented , tender spirit , wounded by so unsufferable indignity , offered to the holy God , be any whit eased or relieved , by the thin sophistry of only a collusive ambiguity in the word [ Law ? ] Which sometimes signifies the declared pleasure of a Ruler to a Subject , in which sense any eye can see God can be under no law , having no superiour . But not-seldome also , an habitual fixed principle and rule of acting after one steady tenour . In which sense how manifest is it , that the perfect rectitude of God's own holy gracious Nature is an eternal Law to him , infinitely more stable , and immutable , than the Ordinances of day and night ! Or what relief is there in that dream [ of the supposed possibility of God's making a reasonable Creature with an innocent aversion to himself ? ] For what can be supposed more repugnant ? Or what more impertinent ? If innocent , how were it punishable ? A Law already made in the case , how can it be innocent ? But whatsoever strength there may be in arguments , and replies , to and fro , in this matter . That which hath too apparently had greatest actual efficacy , with many , hath been the authority and name of this or that man of reputation ; and the force of that art of imputing a doctrine , already under a prejudicial doom , to some or other ill-reputed former Writer . I profes not to be skill'd in the use of that sort of weapons . And what reputation ought to be of so great value with us , as that of God and Religion ! Tho if one would take that invidious course , it were easie to evince , that such a predeterminative influx to the production of all whatsoever actions , is the dearly espoused notion of one , of as deservedly an ill character , as ever had the name of a Christian Writer . And whether he would not take that name for a dishonour to him , I pretend not to know . But let us take this sober account of the present case , [ That in this temporary state of trial , the efficacious grace of God is necessary to actions sincerely good and holy ; which therefore all ought undespairingly to seek and pray for . But that in reference to other actions , he doth only supply men with such a power , as whereby , they are enabled , either to act , or , in many instances ( and especially when they attempt any thing that is evil ) to suspend their own action . And surely it carries so unexceptionable a face and aspect with it , that no man , that is himself sober , will think the worst name , of whosoever shall have said the same thing , were a prejudice to it ; Or should more oblige him to reject it , then we would think our selves obliged throw away Gold , or Diamonds , because an impure hand hath toucht them ; Or to deny Christ , because the Devils confest him . Tho also , if any should impute the so stating of this matter , to any Authour , that hath been wont to go under an ill name and character , in the Christian Church ; There were a great oversight committed ( to say no harder thing of it . ) For the Writers whose names would be supposed a prejudice , have neither said the same thing , nor with the same design . They would have this indetermination of the power afforded to the creature , to be so universal , as to extend eqally to evil actions and to good . And have asserted it with a manifest design to exclude efficacious grace , in reference to the best actions . Whereas this account would make it not of so large extent . ( As it were very unreasonable any should ) For tho it may well be supposed extendible to many actions , besides those that are intrinsecally evil , or to any that are not spiritually good , yet nothing enforces ( nor can it be admitted ) that it should actually , and alwaies extend so far . For who can doubt but God can over-rule the inclinations and actions of his creature , when he pleases ; and , as shall best consist with his Wisdom , and the Purity of his Nature , either lay on , or take off his determining hand . Nor is it here asserted with any other design , than to exempt the Blessed God , as far as is possible ; from a participation in the evil actions of his Creatures : In the mean time entitling him , most entirely , to those that are sincerely good . Tho it must be left imputable to men themselves ( it being thorough their own great default ) if they have not the grace , which might effectually enable them , to do such also . And as for the latter . This supposed indetermination of the human will , in reference , especially , to wicked actions , is far from being capable of inferring , that God cannot therefore foreknow them ; Or any thing more , than that we are left ignorant of the way , how he foreknowes them . And how small is the inconvenience of acknowledging that ? Yea and how manifest the absurdity of not acknowledging the like , in many cases ? Since nothing is more certain , than that God doth many things besides , whereof the manner , how he does them , we can neither explicate nor understand ! For neither is it difficult to assign instances , more than enough , of actions done by our selves , of the manner whereof , we can give no distinct account , as those of vision , intellection , with sundry other . Some have been at great pains we well know to explain the manner of God's foreknowledg of these futurities , otherwise than by laying the foundation thereof in his ( supposed ) efficacious will or decree of them . They that can satisfie themselves with what Thomas and Scotus have attempted , and the followers of them both ; That can understand what it is , with the one , for all things to be eternally present to the Divine intellect in esse reali , and not understand by it , the World to have been eternal . Or what , with the other , that they be all present only in esse representativo , and not understand by it barely that they are all known , and no more , ( which seems like the explication of the word invasion , by invasion ) let them enjoy their own satisfaction . For my own part I can more easily be satisfied to be ignorant of the modus or medium of his knowledg , while I am sure of the thing ; And I know not why any sober-minded man might not be so too . While we must all be content to be ignorant of the manner , yea and nature too , of a thousand things besides , when that such things there are , we have no doubt . And when there are few things , about which we can , with less disadvantage , suffer our being ignorant ; or , with less disreputation , profess to be so . It cannot therefore be so affrightful a thing , to suppose God's foreknowledg of the most contingent future actions , well to consist with our ignorance , how he foreknows them , as that we should think it necessary , to overturn and mingle Heaven and Earth , rather than admit it . §. VIII . Wherefore waving that unfeasible , unnecessary , and unenjoyned task , of defending God's predeterminative concourse unto sinful actions ; Our encounter must only be of the more superable difficulty , to reconcile his Prescience of them , with his provisions against them , i. e. how fitly the Wise and Holy God can have interposed his precautions and dissuasions , in their own nature , aptly tending to withhold and divert men , from those evil actions , which he yet foresees they will do . And it is , in the first place , evident , there can be no pretence to alledg , that there is any such repugnancy in the matter , as shall amount to a contradiction , so much as vertual , or which the things signify'd , on the one part and the other , can be understood any way to import , That indeed there should be a direct and explicite contradiction between foreknowing and dehorting , we may , at first sight , perceive the terms cannot admit ; For there is nothing enuntiated ( affirmed or denied ) in either . But let the sense of both be resolved into Propositions , capable of being confronted to one another , And all that can be made of the former , will only come to this ] you will do such a thing ] and of the latter , no more but this [ you ought not to do it ] These are at as great distance , as can be imagined , from grating upon , or jarring with one another . And wherein is the indecorum of it , that both these effata should proceed from the same mouth , viz. of a Governour , or one that hath authority over others . We will , for discourse sake , suppose a Prince , endowed with the Gift or Spirit of Prophecy . This , most will acknowledg a great perfection , added to whatsoever other his accomplishments . And suppose we this his Prophetic ability so large , as to extend to most events that shall fall out within his dominions . Is it hereby become unfit for him to govern his Subjects by Lawes ? or any way admonish them of their duty ? Hath this Perfection so much diminisht him as to depose him from his Government ? It is not indeed to be dissembled , that it were a difficulty to determine , whether such foresight were , for himself , better or worse . Boundless knowledge seems only in a fit conjunction with as unbounded power . But it is altogether unimaginable that it should destroy his relation to his Subjects . As what of it were left , if it should despoil him of his Legislative Power , and capacity of governing according to Lawes made by it ? And to bring back the matter to the Supream Ruler . Let it for the present be supposed only , that the Blessed God hath , belonging to his Nature , the universal Prescience whereof we are discoursing ; We will , surely , upon that supposition , acknowledg it to belong to him as a Perfection . And were it reasonable to affirm that by a perfection he is disabled for Government ? Or were it a good conseqence [ He foreknowes all things , he is therefore unfit to govern the World ! ] §. IX . And , that we may consider the matter more narrowly ; Would the supposition of such foreknowledg , in God , make that cease to be Man's duty , which had otherwise been so ? and take away the differences of good and evil ? Would it nullifie the obligation of God's Law , and make Man's own inclination his only rule ? Or , if it be said , because it is foreknown , Man will do such a thing , therefore he may , where is the connection ? For what influence can foreknowledg have , to alter , or affect , any way , either the nature of the thing foreknown , or the temper of the person that shall do it ; any more than the present knowledg of the same thing , now in doing ? Which knowledg none would deny to God : And which , when it occurs to a man , is no more understood to make an evil action innocent , than the action makes the eye guilty , of him that beholds it only , and detests it at once . Surely what is , in its own nature , whether , good , or evil , can never not be so , be it foreknown or not foreknown . But if what was otherwise man's duty , be still his duty , what can make it unfit that it be declared , and made known to him to be so ? And how is that otherwise to be done , than by these disputed means ? Yea ( for this is the case ) what can make it less fit , than it would be that God should cease to rule over the World ? and qit the right of his Government to his revolted creatures , upon no other reason , than only that he foresees they have a mind to invade it ? It may now , perhaps , be said , All this reasoning tends indeed to establish the contrary assertion , [ that notwithstanding God do foreknow man's sin , it is however necessary he forewarn him of it ] but it answers not the objected difficulty . viz. How reasonably any such means are used for an unattainable end . As it is manifest , the end , Man's Obedience , cannot be attained when it is foreknown he will not obey . §. X. It may here , before we proceed further , not be unseasonable to consider ( A matter , as is known , wont to be much vexed in the Schools ) how God may be said to act for any end at all . And it appears very certain , that he , who is so every way absolutely perfect , and happy , cannot be thought to intend , and pursue an end , after the same manner as we are wont to do . We being conscious to our selves of indigency , or , at the best , of obligation to the Authour of our Beings , are wont to design this or that end for the relieving of our selves , or the approving our selves to him . And , our satisfaction depending upon the attainment of it , we solicitously deliberate about the fittest means to attain it ; and are tos't with various Passions , of desire , and hope , and fear , and joy , and grief , according as the end is apprehended more or less excellent , or likely to be attained ; varying often our course upon new emergencies , as this or that may probably promote , or hinder the success of our pursuit . In short , we pursue ends , as being both impatient of disappointment , and uncertain of their attainment . The Blessed God , being indigent of nothing , nor under obligation to any one , cannot be supposed to propound an end to himself as that whereupon his satisfaction depends , which were inconsistent with his already-compleat felicity , and would argue him but potentially happy . But acting alwaies from an immense Self-sufficient fulnes of life , and of all perfections , doth ever satisfie himself in himself , and take highest complacency in the perfect goodnes , congruity and rectitude of his own most Holy Will and Way . And again , as he doth not seek a yet-unattained satisfaction , in any end he can be supposed to propound to himself ; So nor can he be thought to deliberate , as we are wont to do , concerning the means of effecting any . For deliberation would imply doubtfulnes and uncertainty , which his absolute Perfection cannot admit ; Nor doth need , the whole frame and compass of things intended by him , in their distinct references and tendencies , being , at once , present to his all-comprehending view ; so that there can be no place for any intermediate knowledg with him , or for any new resolves thereupon . Known to the Lord are all his Works from the beginning of the World. This being premised ; It is now further to be considered , that howsoever one end oftentimes is not attained , unto which the publicly extant declarations of the Divine Will have a visible aptitude , viz. the obedient compliance of men with them ; another , more noble end was , however , attainable , not unbecoming the designment of the Divine Wisdom , and which it was every way most worthy of God to be more principally intent upon . It is fit the mention of this be prefac't with an obvious remark ; That the misapprehension of the state of things between God and Man doth , in great part , owe it self , to our aptnes to compare unduly , the Divine Government with that of Secular Rulers ; and our expectation to find them in all things agreeing with each other . Whereas there cannot but be a vast difference , between the constitution , and end of God's Government over ( his Creatures , and more especially ) Mankind , and that of Man over his fellow Creatures of the same kind . The Government of secular , humane Rulers , can never be , in the constitution of it , altogether absolute , nor ought , in the design of it , primarily to intend the personal advantage of the Ruler himself , who as much depends upon his Subjects , and hath ( at least ) as great , need of them , as they can be understood to have of him . But as to the Blessed God the matter is apparent , and hath its own triumphant evidence , that since he is the Original and Root of all Being , that all things are meer dependencies upon his absolute pleasure , and entirely of him , and by him , all ought to be to him that he alone might have the glory . Wherefore , it must be asserted , and cannot fail of obtaining to be acknowledged , by every impartial , and sober considerer of things , that there is a much more noble and important end , that all God's public Edicts , and Declarations to men ( the instruments of his Government over them ) do more principally aim at , than their advantage , viz. the dignity and decorum of his Government it self . And that he may be found in every thing to have done as became him , and was most worthy of himself . And what could be more so , than that he should testifie the aversion of his own Pure , and Holy Nature , to whatsoever was unholy and impure , his love of righteousnes and complacency to be imitated herein , together with his steady , gracious Propension to receive all them into the communion of his own Felicity or Blessednes ( for the Redeemer's sake ) who should herein comply with him ? Nor are we to understand that he herein so designs the reputation of his Government , as men are often wont to do things out of design for their interest , in that kind , that are otherwise , against their ( over-ruled ) inclination . But we are to account these his declarations ( altho they are acts of an intelligent Agent , and the products of wisdom and counsel , yet also ) the spontaneous emanations of his own holy , and gracious Nature , such as wherein he most fully agrees , and consents with himself . And is it now to be expected , that , because he foresees men will be wicked , and do what shall be unworthy of them , he must therefore lay aside his Nature , and omit to do what shall be worthy of himself ? §. XII . And hereupon it may be expected , the more ingenuous , and candid , will allow themselves to think the matter tolerably clear , in reference to the former part of the proposed difficulty ; i. e. will apprehend this way of dealing with men not imprudent , or inconsistent with the Divine Wisdom , since , tho one end , in a great part , fail , yet another , more valuable , is attained . But yet , as to the latter part , the difficulty may still urge , viz. how it can stand with sinceritie , whereas that end also which failes , seems to have been most directly intended , that the Blessed God should seem so earnestly intent upon it . Since it is hardly conceiveable , that the same thing should be , at once , seriously intended as an end , and yet , at the same time , give the eye , which seems to design it ; no other prospect , than of a thing never to be brought to pass . Wherefore we are next to consider , that we may proceed gradually , And not omit to say what is in it self considerable ; tho it is not all ( which cannot be said at once ) that is to be said ; That the public declarations of the Divine Will , touching man's duty , do attain that very end [ his obedient compliance therewith ] in great part , and as to may ( altho it be foreknown they will prove ineffectual with the most ) and are the no less successful , than the apt means of attaining it . Nor , certainly , if it were foreknown the World would be so divided , as that some would obey , and others not obey , was it therefore the fittest course , that these two sorts should , by some extraordinary act of Providence , be carefully severed from each other ; and those be dealt withal apart from the rest : But rather , that the Divine Edicts should be of an universal tenour , and be directed to all as they are ; the matter of them being of universal concernment , and eqally sutable to the common case of all men . §. XIII . Neither yet was it necessary , that effectual care should be taken , they should actually reach all , and be apply'd to every individual person . Since it is apparently to be resolved into the wickednes of the World , that they do not so ; and that there is not an universal diffusion of the Gospel into every part . For it being evident to any ones reflection , that men are in a state of apostacy and defection from their Maker and common Lord , and therefore subject to his displeasure ; Whereas the Merciful God hath done his own part , and so much beyond what was to be expected from him ; issued out his Proclamations of Peace , and Pardon , upon so easie and indulgent terms , as are expressed in his Gospel ; if , hereupon , men also did their part , behaved themselves sutably to the exigencie of their case , and as did become reasonable Creatures , faln under the displeasure of their Maker , ( whereof their common condition affords so innumerable , so pregnant proofs ) The Gospel , wheresoever it should arrive , would have been entertained with so great a transport of joy , and so ready and universal acceptance , as very soon to have made a great noise in the World : And being found to be of an universal tenour and concernment , and that what is saies to one Nation , it eqally saies the same to every one ; It could not but be , that Messengers would interchangeably have run from Nation , to Nation ; some to communicate , others to enqire after those strange tidings of great joy unto all people , lately sent from Heaven ; concerning the Emmanuel , God with us ; God , again upon his return to Man , and now in Christ reconciling the World to himself . And thus how easily , and even naturally , would the Gospel soon have spread it self thorough the World ? Especially the merciful God having so provided , that there should be an office constituted , and set up ; a sort of men , whose whole business it should be , to propagate , and publish those happy tidings . But that men should so indulge their sensual , terrene inclination , as not at all to use their understandings , and considering power , about other matters than only what are within the sight of their eye , when by so easie and qick a turn of thoughts they might feel and find out who made them , and was the Original of their life and being , and that things are not right , and as they should be , between him and them ; and so by what is within the compass of natural revelation , be prepared for what is super-natural . And not that only , but to that stupidity , by which they are unapt to enqire after , and receive , to adde that obstinate malignity , by which they are apt to reject , and oppose the merciful discoveries , and overtures of their offended , reconcileable Creatour , and Lord : How manifestly doth this devolve the whole business , of the little , slow progress of the Gospel in the World , upon themselves only ! As suppose we a Prince of the greatest Clemency , Benignity , and Goodnes , from whom a whole Countrey of his Subjects have made a most causeless defection ; hereupon to send , to the whole Body of the Rebels , a gracious Proclamation of free Pardon , upon their return to their allegiance , and duty ; and it only from hence comes to pass , that every individual person of them , distinctly understands not what the Message from their Prince did import ; because , they that heard it would not , many of them , allow themselves to consider and regard it ; and others of them , with despiteful violence , fell upon the Heraulds , barbarously but chering some of them , and ignominiously repulsing the rest . Who would not say , that Prince had fully done his part , and acqitted himself answerably to the best Character , tho he should send to the Rebels no further overtures . Much more , if , thorough a long tract of time , he continue the same amicable endeavours for their reducement ; notwithstanding the constant experience of the same ill success ? Who would not cast the whole busines of the continued ill understanding , between him , and the revolters , upon themselves . And reckon it impossible , any should be ignorant , of his kind and benign inclinations and intentions , if an implacable enmity , and disaffection to him , and his Government , were not their common temper ? Tho , so infinitely do the Mercies of God , exceed those of the most Merciful Prince on Earth , as well as his knowledg and power ; that wheresoever there are any exempt cases , we must conceive him , eqally able , and inclined , to consider them distinctly . And so vastly different , may we well suppose , the degrees of happines and misery to be , in the other World ; as that there may be latitude enough , of punishing and rewarding men , proportionably to the degrees of light they have had , and the more or less malignity , or propension to reconciliation , was found with them thereupon . §. XIV . Nor again was it at all incongruous , or unbecoming , that the Blessed God , this being the common temper , and disposition of all men , to reject his gracious tenders , should provide , by some extraordinary means , that they might not be finally rejected by all . For what can be more appropriate to Sovereignty ( even where it is infinitely less absolute ) than , arbitrarily , to design the objects of special favour ? Who blames a Prince , for placing special marks of his Royal bounty , or clemency here and there , as he thinkes fit ? or that he hath some peculiar favourites , with whom he familiarly converses , whom he hath won , by some or other not-common inducements , and assured their loyal affection : tho there be thousands of Persons in his dominions besides , of as good parts , dispositions , and deserts as they ? It belongs to Sovereignty , only so , to be favourable to some , as , in the mean time , to be just towards all . Yea and it must be acknowledged , such are the dispensations of the holy God towards the whole community of mankind , as import , not only strict righteousness , but great clemency and mercie also . Tho they might easily understand themselves to be offenders , and liable to the severities of his Justice , they are spared by his patience , sustained by his bounty , protected by his power , Their lives and properties are fenced by his own lawes . And whereas they are become very dangerous enemies to one another : and each one his own greatest enemie ; It is provided by those laws , even for the worst of men , that none shall injure them , that all love them , and seek their good . He interposes his authority on their behalf ; and , if any wrong them , he takes it for an affront done to himself . By the same lawes , they are directed to industry , frugality , Sobriety , temperance , to exercise a Government over themselves , to bridle and subdue their own exorbitant lusts and passions , their more immediate tormentours , and the sources of all the calamities and miseries , which befal them in this World. By all which evidences of his great care , and concern for their welfare , They might understand him to have favourable propensions towards them , and that , tho they have offended him , he is not their implacable enemy ; And might , by his goodnes , be led to repentance . Yea and moreover ; he hath sent them a Redeemer , his own Son , an incarnate Deity , who came down into this World , full of grace and truth , upon the most merciful errand . ( And they have some of them been in transports , when they have but fancy'd such a descent , for the doing them , only , some lighter good turn ; as upon the cure of the Creeple . The Gods ( say they ) are come down in the likeness of Men ! ) He being filled with the glorious fulnes of the Godhead , hath been a voluntary sacrifice for the sins of men ; And if they would beleive and obey him , they would find that sacrifice is accepted , and available for them . And tho they are disabled to do so , only by their own wicked inclination , even against that also they have no cause to despair of being relieved , if they would ( which they might ) admit the thoughts of their impotency , and the exigencie of their case , and did seriously implore Divine help . XV. Now with whom these methods succeed well , there is no suspicion of insinceritie ; Let us see what pretence there can be for it , with the rest . It is to be considered , that , as to them , he doth not apply himself to every ( or to any ) person immediately , and severally , after some such tenour of speech as this , I know thee to be a profligate , hopeles wretch , and that thou wilt finally disregard whatsoever I say to thee , and conseqently perish and become miserable . But however ( tho I foresee most certainly thou wilt not , yet ) I entreat thee to hear , and obey , and live . Indeed sending a Prophet to a promiscuous people , he foretells him of such ill success * . But it is not told him he should succeed so ill universally , and it is imply'd , he should not . † But the Course the great God takes , is only to apply himself to these ( as hath been said ) in common with the rest . For if it be said he also applies himself to them by the private dictates of his Spirit ; He doth not , by it , make formed speeches to men . But as to those its common motions , whereby it applies it self unto them , doth only solicite , in a stated manner of operation , in and by their own reason and consciences ( as he concurres with our inferiour faculties , and with the inferiour Creatures , sutably to their natures and capacities ) speaking no other , than their own language , as they are instructed out of his Word , or by other means . Which he usually continues to do , till , by their resistencies , they have sealed up their own Consciences , and conseqently ( according to its more ordinary fixed course , and lawes of access and recess ) shut out the Holy Spirit both at once . Nor is it more to be expected , he should universally alter that course ; than that he should alter the courses of the Sun , Moon , and Stars , and innovate upon universal nature . So that what is endeavoured for the reducement of such , as finally refuse to return , by particular applications to this or that person , and beyond what is contained in the public declarations of his written Word , is by substituted Ministers , and inferiour Agents , that know no more of the event , than they do themselves . And that this was the fittest way of dealing with reasonable Creatures , who , that will use his own reason , sees not ? §. XVI . That our disqisition may be here a little more strict , we shall enqire both , What may be supposed possible to be alledg'd out of God's Word , in reference to them that persist in wickedness till they finally perish , which it can be thought not consistent with sinceritie to have inserted , upon the supposed foresight of so dismal an issue . And what more convenient course we can think of , which sincerity ( as we apprehend ) would have reqired . As to the former . It may , perhaps , be alledg'd , that he professes to will the salvation of all men . Not to desire the death of him that dyeth . Yea and professes himself grieved that any perish . Now these things , compared with his public declarations , and tenders , directed , in an universal tenour , to all men , carry that appearance and shew with them , as if he would have it believ'd , his end were to save all . Wherewith his foresight of the perdition of so many , seems ill to agree . For , how can that end be seriously intended , which it is foreseen will not be brought about ? And how can it be thought to consist with sincerity , that there should be an appearance of his having such an end , unto which , a serious real intention of it doth not correspond ? Wherefore we shall here examine , what appearance such expressions as those above recited , can , by just interpretation , be understood to amount unto . And then shew that there is really with the Blessed God , what doth truly and fully correspond to that appearance . And very agreeably too , with the hypothesis of his foreseeing how things will finally issue , with very many . And first , that we may understand the true import of the expressions which we have mentioned , and others of like sound and meaning . We are to consider , that ( tho being taken severally and apart , they are not capable of a sense , prejudicial to the cause , the defence whereof we have undertaken , which we shall afterwards more distinctly evince , yet ) it were very injurious , to go about to affix a sense , unto a single expression , without weighing the general design of the writings , whereof it is a part . It were qite to frustrate the use of words , when a matter is to be represented , that is copious , and consists of many parts and branches ; which cannot be comprehended in one , or a few sentences , if we will pretend to estimate , and make a judgment of the Speakers full meaning , by this or that single passage , only , because we have not patience , or leasure , to hear the rest ; or perhaps have a greater disposition to cavil his words , than understand his meaning . If a Course resembling this should be taken , in interpreting the Edicts , or Lawes of Princes , and States ( suppose it were a Proclamation of Pardon to delinqent Subjects ) and only this or that favourable clause be fastened upon , without regard to the inserted Proviso's and Conditions ; The ( concerned ) interpreters might do a slight , temporary , and easily remedible wrong to the Prince ; but are in danger , more fatally , to wrong themselves . The Edicts of the great God , that are publicly extant to Mankind ( the universal publication whereof , they partly withstand , and which they too commonly deprave , and perversly mis-interpret , where they do obtain ) carry no such appearance with them , as if he had ever proposed it to himself , for his end , to save all men , or any man , let them do what they please , or how destructive a Course soever they take , and shall finally persist in . If that were supposed his design , his so seemingly serious counsels , and exhortations , were as ludicrous , as they could be thought , if it were as peremptorily determined all should perish . For what God will , by Almighty Power , immediatly work , without the subordinate concurrence of any second cause , must be necessarily . And it is eqally vain , solicitously to endeavour the engaging of subordinate Agents , to do that which without them is absolutely necessary , as it were to endeavour that , by them , which is absolutely impossible . §. XVII . That which his declarations to men do amount unto , is , in summe , thus much , That , whereas they have , by their defection , and revolt from him , made themselves liable to his Justice , and very great conseqent miseries ; he is willing to pardon , save and restore them to a blessed state , upon such terms as shall be agreeable ( the recompence due to his injured Law , being otherwise provided for , at no expence of theirs ) to the nature of that Blessednes they are to enjoy , the Purity of his own Nature , and the Order , and Dignity of his Government . That is , that they seriously repent , and turn to him , Love him as the Lord their God , with all their Heart and Soul , and Might , and Mind ; and one another as themselves . ( being to make together one happy Community , in the participation of the same Blessednes ) Commit themselves by entire Trust , subjection and devotednes to their great and merciful Redeemer , according to the measure of light , wherewith he shall have been revealed and made known to them ; Submit to the motions and dictates of his Blessed Spirit , whereby the impression of his own holy Image is to be renewed in them , and a Divine Nature imparted to them ; And carefully attend to his Word as the means , the impressive instrument or seal , by which , understood and considered , that impression shall be made , and the very seed out of which that Holy Nature , and the entire frame of the New Creature shall result and spring up in them ; so as to make them apt unto the obedience that is expected from them , and capable of the Blessednes they are to expect . That if they neglect to attend to these external discoveries , and refuse the ordinary aids and assistances of his good Spirit , and offer violence to their own Consciences , they are not to expect he should over-power them , by a strong hand , and save them against the continuing dis-inclination of their own wills . Nor ( whatsoever extraordinary acts he may do upon some , to make them willing ) is there any universal Promise in his Word ; or other encouragement , upon which any may reasonably promise themselves that ; in the neglect and disuse of all ordinary means , such power shall be used with them , as shall finally overcome their averse disaffected hearts . §. XVIII . 'T is true that he frequently uses much importunity with men , and enforces his Lawes with that earnestnes , as if it were his own great interest to have them obey'd ; Wherein , having to do with men , he doth like a man , solicitously intent upon an end which he cannot be satisfy'd till he attain . Yet withal , he hath interspersed , every where in his Word , so frequent , God-like Expressions of his own Greatnes , All-sufficiency and Independency upon his Creatures , as that if we attend to these his Public declarations , and manifests of himself entirely ; So as to compare one thing with another , we shall find the matter not at all dissembled ; but might collect this to be the state of things , between him , and us ; that he makes no overtures to us , as thinking us considerable , or as if any thing were to accrue to him from us . But that , as he takes pleasure in the diffusion of his own goodnes , so it is our interest to behave our selves sutably thereunto , and , according as we comply with it , and continue in it , or do not , so we may expect the delectable communications of it , or tast , otherwise , his just severity . That , therefore , when he exhorts , obtests , intreats , beseeches that we would obey and live ; speaks as if he were grieved at our disobedience , and what is like to ensue to us therefrom ; These are merciful condescentions , and the efforts of that goodnes , which chooseth the fittest wayes of moving us , rather than that he is moved himself , by any such Passions , as we are wont to feel in our selves , when are pursuing our own designs . And that he vouchsafeth to speak in such a way as is less sutable to himself , that it may be more sutable to us , and might teach us , while he so far complies with us , how becoming it is that we answerably bend our selves to a compliance with him . He speaks , sometimes , as if he did suffer somewhat humane , as an apt means ( and which to many proves effectual ) to bring us to enjoy , at length , what is truly divine . We may , if we consider , and lay things together , understand these to be gracious insinuations ; Whereby , as he hath not left the matter liable to be so mis-understood , as if he were really affected with solicitude , or any perturbation concerning us ( which he he hath sufficiently given us to understand his Blessed Nature cannot admit of . ) So nor can they be thought to be disguises of himself , or misrepresentations , that have nothing in him corresponding to them . For they really signifie the obedience , and blessednes of those his Creatures that are capable thereof , to be more pleasing and agreeable to his Nature , and Will ; than that they should disobey and perish . ( which is the utmost that can be understood meant , by those words , God will have all men to be saved and come to the knowledg of the truth ) But withal , that he so apprehends the indignity done to his Government , by their disobedience , that if they obey not ( as the indulgent constitution and temper of his Law , and Government now are , in and by the Redeemer ) they must perish . And that he hath also such respect to the congruity and order of things , as that it shall not be the ordinary method of his Government over reasonable Creatures , to over-power them into that obedience , by which it may come to pass that they perish not . All which may be collected from those his own plain words , in that other recited Text ( and many besides of like import . ) When , with so awful solemnity , he professes , that as he lives he takes no pleasure in the death of sinners , but that they may turn and live ; and adds , Turn ye , turn ye , why will you die ? That is , that their repentance , and consequent welfare , would be more grateful to him , than their perdition , upon their persevering in destructive waies . But yet , that if they were not moved to repent , by these his pleadings and expostulations used with them , they should die , and were therefore concern'd , to attend and hearken , to such his reasonings and warnings , as the apt means to work their good ; not expecting he should take extraordinary courses with them , in order to it . And that the real respect he had thereunto , should never induce him , to use any indecorous course , to bring it about ; but that he had a more principal respect to the rules of Justice , and the order of his Government , than to their concernments . And that he , notwithstanding , expresses himself aggrieved that any finally perish ; If we consider and recollect , what notices he hath furnished our Minds with , of the Perfections of a Deity , and what he hath remonstrated to us of his own Nature , so plainly , in his Word ; we cannot understand more by it , than the calm dispassionate resentment and dislike , which most perfect Purity , and Goodnes have , of the sinfulnes and miserable ruine , of his own Creatures . In all which we have a most unexceptionable Idaea of God , and may behold the comly conjuncture of his large Goodnes , strict Righteousnes , and most accurate Wisdom all together . As we are also concerned , in making our estimate of his waies , to consider them . And not to take our measure of what is sutable to God , by considering him according to one single Attribute only ; but as they all are united , in his most Perfect Being . And in that blessed harmony , as not to infer with him a difficulty what to do , or what not . Which sometimes falls out with men , where there is an imperfect resemblance of those Divine Excellencies , not so exactly contempered together . As it was with that Spartan Prince and General in Plutarch , when , finding a necessity to march his Army , and taking notice of one , for whom he had a peculiar kindness , that , thorough extream weaknes , was not possibly to be removed , he look't back upon him , expressing his sense of that exigencie , in those emphatical words , How had a matter is it at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to exercise pity and be wise ! God's own Word misrepresents him not , but gives a true account of him , if we allow our selves to confer it with it self , one part of it with another . Nor doth any part of it , taken alone , import him so to have will'd the happines of men , for any end of his , that he resolved he would , by whatsoever means certainly effect it ; As we are wont , many times , with such engernes to pursue ends upon which we are intent , as not to consider of right or wrong , fit or unfit in our pursuit of them , and so let the cost of our means , not seldom , eat up our end . Nor did that belong to him , or was his part as our most benign , wise , and righteous Governour , to provide that we should certainly not transgress , or not suffer prejudice thereby ; but that we should not do so , thorough his omission of any thing , which it became him to do to prevent it . §. XIX . It may therefore be of some Use further to take notice , that a very divers consideration must be had , of the ends which shall be effected by Gods own action only , and of those which are to be brought about ( in concurrence , and subordination to his own ) by the intervenient action of his Creatures . Especially ( which is more to our purpose ) such of them as are intelligent , and capable of being govern'd by Lawes . As to the former sort of these ends , we may be confident they were all most absolutely intended , and can never fail of being accomplisht . For the latter , It cannot be universally said so . For these , being not entirely his ends , But partly his , and partly prescribed by him , to his reasonable Creatures , to be theirs . We are to conceive he alwaies , most absolutely , intends to do , what he righteously esteems congruous ▪ should be his own part ; which he extends and limits , as seems good unto him . And sometimes , of his own good Pleasure , assumes to himself the doing of so much , as shall ascertain the end ; Effectually procuring , that his Creature shall do his part also . That is , not only enacts his Law , and adds exhortations , warnings , promises , to enforce it , but also emits that effectual influence , whereby the inferiour wheels shall be put into motion , the powers and faculties of his governed Creature excited and assisted , and ( by a spirit in the wheels ) made as the Chariots of a willing people . At other times and in other instances , he doth less , and meeting with resistence , sooner retires ; follows not his external Edicts and Declarations , with so potent and determinative an influence ; but that the Creature , through his own great default , may omit to do his part , and so that end be not effected . That the course of his Oeconomy towards men on earth is , de facto , ordered with this diversity , seems out of qestion . Manifest experience shews it . Some do sensibly perceive that motive influence , which others do not . The same persons , at sometimes , find not that , which at other times they do . His own Word plainly asserts it . He works in us to will and to do , of his own good pleasure . Where he will , he , in this respect , shews mercy ; where he will , he hardeneth , or doth not prevent but that men be hardened . And indeed , we should be constrain'd to rase out a great part of the Sacred Volume , if we should not admit it to be so . And as the eqity and fitnes of his making such difference ( when it appears he doth make it ) cannot without profanenes be doubted , so it is evident , from what was before said , they are far removed from the reach and confines of any reasonable doubt ; since he forsakes none , but being first forsaken . Nor have men any pretence to complain of subdolous dealing , or that they are surprisingly disappointed , and lurcht of such help , as they might have expected ; inasmuch as this is so plainly extant in God's open manifests to the World , that he uses a certain arbitrarines , especially in the more exuberant dispensation of his grace ; and is inserted to that purpose , that they may be caution'd not to neglect lower assistences ; and warned , because he works to will and to do of his own pleasure , therefore to work out their own salvation with fear and trembling . Whereupon , elsewhere , after the most persuasive alluring invitations . Turn ye at my reproof , I will pour out my Spirit to you , I will make known my words to you , It is presently subjoyned , Because I called and ye refused , I stretched out my hand and no man regarded . But ye have set at nought all my counsel , and would none of my reproof ; I also will laugh at your calamity , I will mock when your fear cometh . From all which it is plainly to be understood , that the general strain and drift of God's external revelation of his Mind to Man , in his Word , and the aspect of even those passages , that can , with most colour , be thought to signify any thing further , do amount to nothing more than this , that he doth so far really will the salvation of all , as not to omit the doing that which may effect it , if they be not neglectful of themselves , but not so as to effect it by that extraordinary exertion of Power , which he thinks fit to employ upon some others . Nor is it reasonably to be doubted , ( such a will being all that can be pretended to be the visible meaning of the passages before noted ) whether there be such a Will in God or no. And so somewhat really corresponding ( the next thing promised to be discoursed ) to the aspect and appearance hereof , which is offered to our view . For what should be the reason of the doubt ? He , who best understands his own Nature , having said of himself what imports no less ; why should we make a difficulty to believe him ? Nor indeed can any notices we have of the Perfections of the Divine Nature be less liable to doubt , than what we have of his unchangeable veracity ; whence , as it is impossible to him to lye , it must be necessary , that he be really willing of what he hath represented himself so to be . I must here profess my dislike of the terms of that common distinction the voluntas beneplaciti , et signi in this present case . Under which , such as coyned , and those that have much used it , have only rather , I doubt not , conceal'd a good meaning , than expressed by it an ill one . It seems , I confess , by its more obvious aspect , too much to countenance the ignominious slander , which profane and atheistical dispositions would fasten upon God , and the course of his procedure towards men ; and which it is the design of these Papers to evince of as much absurdity and folly , as it is guilty of impiety and wickednes : As tho he only intended to seem willing of what he really was not ; That there was an appearance to which nothing did subesse . And then why is the latter call'd voluntas ? unless the meaning be he did only will the sign , which is false and impious ; and if it were true , did he not will it with the will of good pleasure ? And then the members of the distinction are confounded . Or , as if the evil actions of men were , more truly , the objects of his good Pleasure , than their forbearance of them . And of these faults the application of the distinction of God's secret Will , and revealed , unto this case , tho it be useful in many , is as guilty . §. XXI . The truth is ( unto which we must esteem our selves obliged to adhere , both by our assent , and defence ) that God doth really and complacentially will ( and therefore doth with most unexceptionable sincerity declare himself to will ) that to be done and enjoy'd by many men , which he doth not , universally , will to make them do , or irresistibly procure that they shall enjoy . Which is no harder assertion , than that the impure will of degenerate sinful Man is opposite to the Holy Will of God ; and the malignity of Man's will to the benignity of his . No harder than that there is sin and misery in the World , which how can we conceive otherwise , than as a repugnancie to the good and acceptable Will of God ? Methinks it should not be difficult to us to acknowledg , that God doth truly , and with complacencie , will , whatsoever is the holy righteous matter of his own Lawes . And if it should be with any a difficulty , I would only make this supposition . What if all the World were yet in innocencie , yielding entire , universal obedience to all the now extant Laws of God , which have not reference to Man as now faln ( as those of repentance , Faith in a Mediatour , &c. ) would it now be a doubt with any , Whether God did truly and really will , and were pleased with the holines and righteousnes which were every where to be found in the World ? Surely we would not , in this case , imagine the creatures will more pure and holy than the Divine ; or that he were displeased with men for their being righteous and holy . Now again suppose the World revolted , what then is that holy Will of God changed ? will we not say it remains the same holy Will still ? And stands the same Rule of righteousnes and duty that it was ? Doth the change of his Rebel-Creatures infer any with him ? Or do only the declarations of his former Will remain to be their rule , and keep them still obliged , his Will it self being become another from what it was ? Surely he might as easily have changed his Lawes . And if we say his Will is changed , how should we know it to be so ? If we know it not , surely such a thing should not be said or thought . If we know it , how should those yet-extant Lawes and Declarations continue to oblige , against the Law-givers known will ? And then the easie expedient to nullifie the obligation of a Law , that were thought too restrictive , were to disobey it . And men might , by sinning once , license themselves to do the same thing ( tho then we could not call it sinning ) alwaies . And so the Creatures should be the supream , and ruling will. Nor had it been a false suggestion , but a real truth , that Man , by becoming a sinner , might make himself a God. Or , if it shall be thought fit to say , that the Divine Will would not , in that supposed case , be said to be changed ; but only , that now , the event makes it appear not to have been , what we thought it was ; That were to impute both impuritie and dissimulation to the Holy Blessed God , as his fixed Attributes . And what we thought unfit , and should abhorre , to imagine might have place with him one moment , to affix to him for perpetuitie . §. XXII . And whereas it may be thought to follow hence , that hereby we ascribe to God a liablenes to frustration , and disappointment . That is without pretence . The resolve of the Divine Will , in this matter , being not concerning the event what Man shall do , But concerning his duty what he should , and concerning the connection between his duty , and his happines . Which , we say , he doth not only seem to will , but wills it really and truly . Nor would his Prescience of the event , which we all this while assert , let frustration be so much as possible to him . Especially , it being at once foreseen , that his Will , being crossed in this , would be fulfilled in so important a thing , as the preserving the decorum of his own Government . Which had been most apparently blemisht , beyond what could consist with the Perfections of the Deity , if either his Will concerning Man's duty , or the declarations of that Will , had not been substantially , the same that they are . We are , therefore , in assigning the object of this or that act of the Divine Will , to do it entirely , and to take the whole object together , without dividing it , as if the Will of God did wholly terminate upon what indeed is but a part ( and especially if that be but a less considerable part ) of the thing willed . In the present case , we are not to conceive that God , only , wills either Man's duty or felicity , or that herein his Will doth solely and ultimately terminate . But , in the whole , the determination of God's Will is , That Man shall be duly governed , that is , congruously both to himself , and him . That such and such things , most congruous to both , shall be Man's duty , by his doing whereof , the Dignity and Honour of God's own Government might be preserved , which was the thing principally to be design'd ; and in the first place . And , as what was secundary thereto , that hereby Man's felicity should be provided for . Therefore , it being foreseen a violation would be done to the sacred rights of the Divine Government , by Man's disobedience , it is resolved , they shall be repaired and maintained by other means . So that the Divine Will hath its effect ; as to what was its more noble and principal design , the other part failing , only , by his default , whose is the loss . And if yet it should be insisted , that in asserting God to will what by his Lawes he hath made become Man's duty , even where it is not done , we shall herein ascribe to him , at least , an ineffectual and an imperfect Will , as which doth not bring to pass the thing willed . It is answered , that imperfection were with no pretence imputable to the Divine Will , meerly for it s not effecting every thing , whereto it may have a real propension . But it would be more liable to that imputation , if it should effect any thing , which it were less fit for him to effect , than not to effect it . The absolute Perfection of his Will stands in the proportion , which every act of it bears , to the importance of the things , about which it is conversant . Even as , with men , the perfection of any act of will is to be estimated , not by the meer peremptory sturdines of it , but by its proportion to the goodnes of the thing willed . Upon which account , a meer velleity ( as many love to speak ) when the degree of goodnes in the object claims no more , hath unconceivably greater perfection in it , than the most obstinate Volition . And since the Event forbids us to admit that God did ever will the obedience and felicity of all , with such a VVill as should be effective thereof ; if yet his plain Word shall be acknowledged the measure of our belief , in this matter , which so plainly asserts him someway to will the salvation of all men , 't is strange if , hereupon , we shall not admit rather of a will not-effective of the thing willed , than none at all . The VVill of God is sufficiently to be vindicated from all imperfection , if he have sufficient reason for all the propensions , and determinations of it , whether from the value of the things willed , or from his own Sovereignty who wills them . In the present case , we need not doubt to affirm , that the obedience and felicity of all men , is of that value , as whereunto a propension of will , by only simple complacency is proportionable . Yet , that his not procuring , as to all ( by such courses as he more extraordinarily takes with some ) that they shall , in event , obey and be happy , is upon so much more valuable reasons ( as there will be further occasion to shew ere long ) as that , not to do it was more eligible , with the higher complacency , of a determinative will. And since the public declarations of his good will , towards all men , import no more than the former , and do plainly import so much ; Their correspondency to the matter declared is sufficiently apparent . And so is the congruity of both with his prescience of the event . For tho , when God urges and incites men , by exhortations , promises , and threats , to the doing of their own part ( which it is most agreeable to his holy gracious Nature to do ) he foresee , many will not be moved thereby ; but persist in wilful neglect , and rebellions till they perish : He , at the same time , sees that they might do otherwise , and that , if they would comply with his methods , things would otherwise issue with them . His prescience , no way , imposing upon them a necessity to transgress . For they do it not because he foreknew it , but he only foreknew it because they would do so . And hence he had , as it was necessary he should have , not only this for the object of his foreknowledg , that they would do amiss and perish . But the whole case in its circumstances , that they would do so , not thorough his omission , but their own . And there had been no place left for this state of the case ; if his public Edicts and Manifests , had not gone forth , in this tenour as they have . So that the consideration of his prescience , being taken in , gives us only , in the whole , this state of the Case , That he foresaw men would not take that course , which he truly declared himself willing they should ( and was graciously ready to assist them in it ) in order to their own well-being . Whence all complaint of insincere dealing is left without pretence . §. XXIII . Nor ( as we also undertook to shew ) could any course ( within our prospect ) have been taken , that was fit , in it self , and more agreeable to sincerity . There are only these two waies to be thought on , besides . Either that God should wholly have forborn to make overtures to men in common . Or , that he should efficaciously have overpow'red all into a compliance with them . And there is little doubt , but , upon sober consideration , both of these will be judg'd altogether unfit . The former ; Inasmuch as it had been most disagreeable to the exact measures of his Government , to let a race of sinful Creatures persist , thorough many successive Ages , in apostacy and rebellion , when the characters of that Law , first written in Man's heart , were in so great measure outworn , and become illegible ; without renewing the impression , in another way ; and reasserting his right and authority , as their Ruler and Lord ; To the Holines of his Nature , not to send into the VVorld such a declaration of his Will , as might be a standing testimony against the impurity , whereinto it was lapsed ; To the goodnes of it , not to make known upon what termes , and for whose sake , he was reconcileable ; And to the truth of the thing , since he really had such kind propensions towards men in common not to make them known . That it had , it self , been more liable to the charge of insinceritie , to have concealed from men what was real truth , and of so much concernment to them . And he did , in revealing them , but act his own Nature ; the goodnes whereof is no more lessened , by mens refusal of its offers , than his Truth can be made of none effect by their disbelief of its assertions . Besides the great use such an extant revelation of the way of recovery , was to be of , to those that should obediently comply with it , even after they should be so to do . §. XXIV . And the latter we may also apprehend very unfit too ; tho , because that is less obvious , it requires to be more largely insisted on . For it would seem that if we do not effect any thing which we have a real will unto , it must proceed from impotencie , and that we cannot do it , which who would say of the great God ? Herein , therefore , we shall proceed by steps . And gradually offer the things that follow to consideration . As , that it were , indeed , most repugnant to the notion of a Deity , to suppose any thing , which includes in it no contradiction , impossible to God , considered according to that Single Attribute of Power , only . But yet we must add , That this were a very uneqal way of estimating what God can do , that is to consider him as a meer Being of Power . For the notion of God so conceiv'd , were very inadeqate to him , which taken entirely , imports the comprehension of all Perfections . So that they are two very distant qestions , What the Power of God alone could do ; And , What God can do . And whereas to the former the answer would be , Whatsoever is not in it self repugnant to be done . To the latter , it must only be , Whatsoever it becomes , or is agreeable to a Being every way perfect to do . And so it is to be attributed to the excellencie of his Nature , if amongst all things not simply impossible , there be any , which it may be truly said be cannot do . Or , it proceeds not from the imperfection of his Power , but from the concurrence of all other Perfections in him . Hence his own Word plainly affirms of him , that he cannot lye . And by common consent it will be acknowledged , that he cannot do any unjust act whatsoever . To this I doubt not we may with as common suffrage ( when the matter is considered ) subjoyn , that his Wisdom doth as much limit the exercise of his Power , as his Righteousnes or his Truth doth . And that it may with as much confidence , and clearnes , be said and understood , that he cannot do an unwise , or imprudent act as an unjust . Further , That as his Righteousnes corresponds to the Justice of things , to be done or not done , so doth his Wisdom to the congruity or fitnes . So that he cannot do what it is unfit for him to do , because he is Wise ; and because he is most Perfectly & Infinitely Wise , therefore nothing that is less-fit . But whasoever is fittest , when a comparison is made between doing this or that , or between doing and not doing , that the Perfection of his Nature renders necessary to him , and the opposite part impossible . Again , that this measure must be understood to have a very large and most general extent unto all the affairs of his Government , the object it concerns being so very large . We , in our observation , may take notice , that fewer qestions can occur concerning what is right or wrong , than what is fit , or unfit . And whereas any man may in a moment be honest , if he have a mind to it ; very few ( and that by long experience ) can ever attain to be wise . The things about which Justice is conversant being reducible to certain rules , but Wisdome supposes very general knowledg of things scarce capable of such reduction . And is , besides , the primary reqisite , in any one that bears rule over others . And must therefore most eminently influence all the managements of the Supream Ruler . §. XXV . It is moreover to be considered , that innumerable congruities lie open to the Infinite Wisdom , which are never obvious to our view or thought . As to a well-studied Scholar , thousands of coherent notions , which an illiterate person never thought of . To a practic 't Courtier , or well-educated Gentleman , many decencies and indecencies in the matter of civil behaviour , and conversation , which an unbred rustic knowes nothing of . And to an experienced States-man , those importancies , which never occur to the thoughts of him who daily follows the plough . What Government is there that hath not its arcana , profound mysteries and reasons of State that a vulgar wit cannot dive into ? And from whence , the account to be given , why this or that is done or not done , is not , alwaies , that it would have been unjust it should be otherwise , but it had been imprudent . And many things are , hereupon , judged necessary not from the exigencie of Justice , but reason of State. Whereupon , men of modest and sober minds , that have had experience of the wisdom of their Governours , and their happy conduct , thorough a considerable tract of time ; when they see things done by them , the leading reasons whereof they do not understand , and the effect and success comes not yet in view , suspend their censure ; while as yet all seems to them obscure , and wrapt up in clouds and darknes . Yea tho the course that is taken have , to their apprehension , an ill aspect . Accounting it becomes them not , to make a Judgment of things so far above their reach , and confiding in the tried wisdom of their Rulers , who , they believe , see reasons for what they do , into which they find themselves unable to penetrate . With how much more submiss , and humble veneration , ought the methods of the Divine Government to be beheld & adored , upon the certain assurance we have , that all things therein , are managed by that VVisdom , which could never in any thing mistake its way . VVhereas , there was never any continued administration of human Government , so accurate and exact , but that , after some tract of time , some or other errours might be reflected on therein . Again , it may further be said , without presuming beyond due bounds , That tho infinite congruities must be supposed to lye open to the Divine Understanding , which are concealed from ours , yet that these two things in the general are very manifestly congruous to any sober attentive Mind , that directly concern , or may be apply'd to the case , under our present consideration , viz. That the course of God's Government over the VVorld , be , for the most part , steady , and uniform ; not interrupted by very freqent , extraordinary and anomalous actions . And again , That he use a royal liberty , of stepping out of his usual course , sometimes , as he sees meet . It cannot but appear to such as attend , highly incongruous , should we affirm the antithesis to either of these ; or lay down counter-positions to them , and suppose the course of the Divine Government to be manag'd agreeably thereunto . §. XXVI . For , as to the former ; what confusion would it make in the World , if there should be perpetual innovations upon Nature ; continual , or exceeding freqent impeditions , and restraints of second Causes . In the sphere of Nature , the Vertues and proper qalities of things , being never certain , could never be understood , or known . In that of Policy , no measures , so much as probable , could ever be taken . How much better is it , in both , that second Causes , ordinarily follow their inclinations ? And why is it not to be thought congruous , that , in some degree , things should be proportionably so , in the sphere of Grace ? ( whereto by and by we shall speak more directly . ) We pray , when our Friends are sick , for their recovery . What can be the sober meaning and design of such prayers ? Not that God would work a Miracle for their restitution , ( for then we might as well pray for their revival after death ) But , that God would be pleased so to co-operate , in the still and silent way of Nature , with second Causes , and so bless means , that they may be recovered , if he see good . Otherwise that they , and we may be prepared to undergo his Pleasure . And agreeable hereto ought to be the intent of our Prayers , in reference to the public affairs , and better posture of the World. And we may take notice the Divine Wisdom laies a very great stress upon this matter , the preserving of the common order of things ; and cannot but observe a certain inflexiblenes of Providence , herein . And , that it is very little apt to divert from its wonted course . At which weak minds are apt to take offence . To wonder , that , against so many prayers and tears , God will let a good man die ; or one whom they love ; Or that a Miracle is not wrought to prevent their own being wrong'd at any time ; Or , that the Earth doth not open and swallow up the person that hath done them wrong . Are apt to call for fire from Heaven , upon them that are otherwise minded , and do otherwise , than they would have them . But a Judicious person would consider , if it be so highly reasonable that my desires should be comply'd with , so extraordinarily , than why not all mens ? And then were the VVorld filled with Prodigies and confusion . The inconveniencies would soon be to all , eqally discernable , and intolerable ( as the Heathen Poet takes notice , Should Jupiter's Ear be over-easy ) Yea and the impossibility were obvious of gratifying all , because of their many counter-desires . And for the other , it were no less incongruous , if the Supream Power should so tie its own hands , and be so astricted to rules and methods , as never to do any thing extraordinary , upon never so important occasion . How ill could the World have wanted such an effort of Omnipotencie , as the restriction upon the flames from destroying Shadrach , Meshach , and Abednego ? Or the Miracles wrought in our Saviour's and the next following Daies ? Such things are never done ; but when the all-comprehending Wisdom sees it most congruous . And that the cause will over-recompense the deflection from the common course . If no such thing did ever fall out , what a Temptation were it to mankind , to introduce into their beleif an unintelligent fate instead of a Deity ? Besides that the convincing testimony were wanting , which we see is so necessary for the confirmation of any particular revelation from God , which comes not within the compass of natures discovery ( upon which account , also , it is as apparently necessary such extraordinary works should not be over-frequent , for then they become ordinary , and useless to that special end ) so that here the exertions both of the ordinate and absolute power God ( as some distinguish ) have their so appropriate , and so visibly apt , and congruous uses , that they are discernable to a very ordinary understanding , how much more to the infinite Wisdom of God! §. XXVII . Now hereupon we say further , There is the like congruity , upon as valuable ( though not altogether the same ) reasons that , in the affaires of Grace , There be somewhat correspondent . That , ordinarily , it be sought and expected , in the use of ordinary means . And that , sometimes , its sovereignty shew it self in preventing exertions . And in working so heroically , as none have , before hand , in the neglect of its ordinary methods , any reason to expect . And we may fitly add , That where Sovereignty is pleased thus to have its exercise and demonstrate it self , It is sufficient that there be a general congruity , that it do so sometimes , as an cedent reason to the doing of some such extraordinary things , but that there should be a particular leading congruity or antecedent reason , to invite these extraordinary operations of grace , to one person more than another , is not necessary . But it is most congruous , that , herein , it be most arbitrary . Most agreeable to the Supremacy of God ; to the State of Sinful Man , who hath infinitely disoblig'd him , and can deserve nothing from him ; Yea , and even to the nature of the thing . For , where there is a parity , in any objects of our own choice , there can be no leading reason to this , rather than that . The most prudent man , that is wont to guide himself by never so exquisite wisdom , in his daily actions , where there is a perfect indifferency , between doing this thing or that , is not liable to censure , that he is not able to give a reason why he did that , not the other . Wisdom hath no exercise in that case . But that the Blessed God doth ordinarily proceed in these affairs , by a steady rule , and , sometimes , shew his liberty of departing from it , is to be resolved into his infinite wisdom , it being , in it self , most fit , he should do both the one , and the other ; and therefore to him most necessary . Whereupon , the great Apostle Saint Paul , discoursing upon this subject , doth not resolve the matter into strict justice , nor absolute sovereignty ( both which have their place too , in his proceedings with men , as the sacred writings do abundantly testifie ) but we find him in a transport , in the contemplation of the divine wisdom , that , herein , so eminently shines forth . O the depths of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments , and his waies past finding out ! §. XXVIII . To summe up all , we conclude it obvious to the apprehension of such as consider , that it was more congruous the general course of Gods Government , over man , should be by moral instruments . And , howsoever it were very unreasonable , to imagine , that God cannot in any case , extraordinarily oversway the inclinations , and determine the will of such a creature , in a way agreeable enough to its nature , ( tho we particlarly know not , as we are not concerned to know , or curiously to enqire in what way ) And highly reasonable to admit that in many cases he doth . It is notwithstanding manifest , to any sober reason , that it were very incongruous , this should be the ordinary course of his conduct towards Mankind , or the same persons at all times . That is , that a whole order of intelligent creatures should be moved , only by inward impulses ; That Gods precepts , promises and comminations , whereof their nature is capable , should be all made impertinencies , through his constant overpow'ring those that should neglect them ; That the faculties , whereby men are capable of moral Government , should be rendered , to this purpose , useless and vain ; And that they should be tempted to expect , to be constantly manag'd as meer machines , that know not their own use . Nor is it less apprehensible , how incongruous it were also , on the other hand , to suppose that the exteriour frame of Gods Government , should be totally unaccompanied with an internal vital energie ; or exclude the inward motions , operations , and influences , whereof such a creature is also fitly capable . Or that God should have barr'd out himself , from all inward access to the spirits of men , or commerce with them . That the supream universal , paternal mind ( as an heathen call'd it ) should have no way for efficacious communications , to his own ofspring , when he pleases ; that ( so unsutably to sovereignty ) he should have no objects of special favour , or no peculiar waies of expressing it . It is manifestly congruous that the divine Government , over man , should be ( as it is ) mixed or composed of an external frame of lawes , with their proper sanctions , and inforcements , and an internal effusion of power , and vital influence , correspondent to the several parts of that frame ; and which might animate the whole , and use it , as instrumental , to the begetting of correspondent impressions on mens spirits . That this Power be put forth , not ( like that of a natural Agent ) ad ultimum ( which if we would suppose the Divine Power to be , new Worlds must be springing up every moment ) but gradually , and with an apt contemperation to the subject , upon which it is designed , to have its operations , and withal , arbitrarily , as is becoming the Great Agent from whom it proceeds , and to whom it , therefore , belongs , to measure its exertions , as seems meet unto him . That it be constantly put forth ( tho most gratuitously , especially the disobligation of the Apostacy being considered ) upon all , to that degree , as that they be enabled to do much good , to which they are not impelled by it . That it be ever ready ( since it is the Power of Grace ) to go forth in a further degree than it had yet done , wheresoever any former issues of it have been duly comply'd with . Tho it be so little supposable that Man should hereby have obliged God thereto , that he hath not any way obliged himself ; Otherwise , than that he hath imply'd a readines , to impart unto Man what shall be necessary to enable him to obey , so far as , upon the Apostacie , is reqisite to his relief : If he seriously endeavour to do his own part , by the Power he already hath received . Agreeably to the common saying , homini facienti qod in se est , &c. That , according to the Royal Liberty , wherewith it works , it go forth , as to some , with that efficacy , as notwithstanding whatever resistance , yet to overcome , and make them captives to the authority and love of Christ. §. XXIX . The universal continued rectitude of all intelligent creatures had , we may be sure , been willed , with a peremptory , efficacious will if it had been best . That is , if it had not been less congruous than to keep them , some time ( under the expectation of future confirmation and reward ) upon trial of their fidelity , and in a state wherein it might not be impossible to them to make a defection . And so it had easily been prevented , that ever there should have been an apostacie from God , or any sin in the world . Nor was it either less easie , by a mighty irresistible hand , universally to expel sin , than prevent it ; or more necessary or more to be expected from him . But if Gods taking no such course , tended to render his Government over the world more august , and awful , for the present , and the result , and final issue , of all things more glorious at length , and were consequently , more congruous ; that could not be so willed , as to be effectually procured by him . For whatsoever obligation strict justice hath upon us , that congruity cannot but have upon him . And whereas it would be concluded , that whatsoever any one truly wills , they would effect if they could , we admit it for true , and to be applied in the present case . But adde , That as we rightly esteem that impossible to us , which we cannot justly do , so is that to him , not only , which he cannot do justly , but which , upon the whole matter he cannot do , most wisely also . That is , which his infinite wisdom doth not dictate , is most congruous and fit to be done . Things cohere , and are held together , in the course of his dispensation , by congruities as by adamantine bands , and cannot be otherwise . That is , comparing and taking things together , especially the most important . For otherwise , to have been nicely curious about every minute thing , singly considered , that it might not possibly have been better ( as in the frame of this or that individual animal or the like ) had been needlesly to interrupt the course of Nature , and therefore , it self , to him an incongruity . And doth , in them that expect it , import more of a trifling disposition , than of true Wisdom . But To him whose Being is most absolutely Perfect to do that , which , all things considered , would be simply best , i.e. most becoming him , most honourable , and God-like , is absolutely necessary . And conseqently , it is to be attributed to his Infinite Perfection , that , unto him , to do otherwise , is absolutely impossible . And if we yet see not all these congruities which , to him , are more than a Law ; it is enough that they are obvious to his own eye , who is the only competent Judge . Yet , moreover , it is finally to be considered , that the methods of the Divine Government , are , besides his , to be exposed to the view , and judgment of other Intellects than our own , and we expect they should to our own , in another state . What conception thereof is , already , received and formed in our Minds , is but an Embryo , no less imperfect than our present state is . It were very unreasonable to expect , since this World shall continue but a little while , that all God's managements , and waies of procedure , in ordering the great affairs of it , should be attempered , and fitted to the judgment , that shall be made of them in this temporary state , that will so soon be over : And to the present apprehension and capacity of our ( now so muddied and distempered ) Minds . A vast and stable eternity remains , wherein , the whole Celestial Chorus shall entertain themselves , with the grateful contemplation , and applause , of his deep Counsels . Such things as now seem perplex , and intricate to us , will appear most irreprehensibly fair , and comely to angelical minds , and our own , when we shall be vouchsaf't a place amongst that happy Community . What discovery God affords of his own glorious Excellencies , and Perfections is principally intended to recommend him , in that state ; wherein he , and all his waies and works , are to be beheld with everlasting , and most complacential approbation . Therefore tho now we should covet the clearest and most satisfying account of things , that can be had ; we are yet to exercise patience , and not precipitate our judgment of them before the time : As knowing our present conceptions will differ more , from what they will be hereafter , than those of a Child , from the maturer thoughts of the wisest man. And that many of our conceits , which we thought wise , we shall , then , see cause to put away , as childish things ▪ The disorder ( Sir , ) of this heap ( rather than frame ) of thoughts and discourse , as it cannot be thought more unsutable to the subject , than sutable to the Author ; and the less displease , by how much it could less be expected to be otherwise , from him , even in the best circumstances ; So it may lay some claim to your easier pardon , as having been , mostly , huddled up in the intervals of a troublesome , long Journey . Wherein he was rather willing to take what opportunitie the inconveniencies and hurry of it could allow him ; Than neglect any , of using the earliest endeavour to approve himself ( as he is your great admirer ) Most honored Sir , Your most obedient humble Servant , H. W. Contents . Sect. I. THe Proposal of the difficulty to be discus't . Disqisition concerning the words Prescience , or Foreknowledg waved . pag. 1. Sect. II. Great care to be taken lest we ascribe to God inconsistencies , under the pretence of ascribing all Perfections . Eqal care , lest we deny to him any Perfection , upon the first appearance of its not-agreeing with somewhat else , which we have found it necessary to ascribe . Our own Minds to be suspected . And endeavour'd with to the utmost , before we conclude what is , or is not to be ascribed to God ; if we meet with a difficulty . p. 5. Sect. III. Such Divine Attributes as agree to the Deity by the Common Suffrage of all considering men , to be distinguisht from those that are only concluded to belong to him upon the subtile reasonings of but a few . Yet the danger to be carefully avoided , of mistaking any dictate of Corrupt affection , for a Common notion . p. 11. Sect. IV. His own Word , therefore , our surest measure , by which we are to judg what belongs to him , and what not . Which plainly asserts both his Wisdom , and Sincerity . As our own Minds do also naturally suggest to us . p. 16. Sect. V. It also seems plainly both to assert and prove his Universal Prescience . Particularly of such things from which he dehorts . Whence his dehorting is no proof of his not - foreknowing . p. 24. Sect. VI. These therefore to be reconcil'd . Which not so difficult as to reconcile his dehortations from sinful actions , with his predeterminative concurrence thereto . This undertaking waved as not manageable . p. 31. Sect. VII . Nor necessary . The principal Arguments that are brought for it , not concluding . That every thing of positive Being must be from God. That otherwise he could not foreknow such actions . The former considered . How we are to satisfie our selves about the latter . p. 34. Sect. VIII . The undertaken difficulty weighed . Nothing in it of contradiction . Nothing of indecorum . p. 50. Sect. IX . Gods supposed foreknowledg of contingent actions , alters not the natural goodnes or evil of them . p. 54. Sect. X. & XI . How God may be said to act for any end ? His public declarations to men have a more principal end , than their obedience , and felicity . Which is attained , tho this fail . The difficulty , therefore , concerning the Divine Wisdom vanishes . p. 57. & 60. Sect. XII . That , concerning the Sinceritie of God considered . That other End , Man's obedient compliance , attained in great part . p. 64. Sect. XIII . God not obliged to procure his publisht Edicts should reach every Individual person . 'T is owing to the wickednes of the World that they generally do not so . p. 67. Sect. XIV . He shewes special favour to some Nations herein without being injurious to others . Yea expresses much Clemency , and Mercy to all . p. 74. Sect. XV. Where his gracious Methods succeed not , To be considered he Only applies himself to them in Common with the rest . p. 78. Sect. XVI . Proposed to be Enqired ; What can be alledg'd out of his Word , that seems less-consistent with sincerity , towards them with whom things do not finally issue well ? What fit course could be thought of more consistent therewith ? As to the former , What appearance such alledg'd Passages can be justly said to have ? Propounded to be ( afterwards ) shewn ; that the Truth of the thing corresponds to that appearance . p. 81. Sect. XVII . What his declarations to men amount unto ? What they are , by them , encouraged to expect ? p. 87. Sect. XVIII . Expressions of passionate earnestnes , how to be understood ? p. 90 Sect. XIX . The Ends to be brought about by God's own action only ; And those which should be brought to pass by the intervenient action of Man , to be distinguished . God's Word represents him not as so willing the salvation of all men , as that it shall be effected whatsoever course they take . p. 99. Sect. XX. Such a Will as it represents him to have of man's welfare we ought to believe is in him . The distinction of his Will of Good Pleasure , and of the Sign . Of his secret Will , and revealed ( as apply'd to this matter ) animadverted on . p. 105. Sect. XXI . God truly wills the matter of his own Laws , and their welfare for whom he made them . p. 108. Sect. XXII . Is not made liable to disappointment hereby . Nor can hence an imperfect will be ascrib'd to him . pag. 112. Sect. XXIII . The 2 d Head ( proposed Sect. XVI . ) discussed ; That no other fit course could be taken , that can be pretended more agreeable to sincerity . Two only to be thought on . To have pnblisht no written Word . To have overpow'red all by strong hand into compliance therewith . The former not fit . p. 121. Sect. XXIV . The latter unfit also . The Congruity of things makes them necessary , with God. The incongruity , impossible . p. 123. Sect. XXV . Innumerable Congruities obvious to the Divine Understanding not perceivable by ours . Two things manifestly congruous , to our apprehension . That the Course of God's Government be , for the most part , steady , and uniform , That he sometimes vary . p. 128. Sect. XXVI . Both these many waies represented congruous , in reference to matters within the sphere of Nature , and Policy . p. 132. Sect. XXVII . Eqally congruous , that matters be in some degree correspondently manag'd , within the sphere of Grace . p. 138. Sect. XXVIII . The Congruity of both these in the matters of Grace more distinctly expressed . p. 141 Sect. XXIX . The Conclusion . p. 147 FINIS . Notes, typically marginal, from the original text Notes for div A44687-e270 1 Cor. 2. Deut. 32. Eph. 1. Rom. 16. ult . Rom. 11. 33. Ps. 11. 7. Isai. 46. 9 , 10. with Ch. 41. 22 , 23. * Exod. 12. 41. † Gen. 15. 3. * What there is of difficulty or doubt about this Prophecy , see fully cleared in the late Letter to the Deist . Exod. 4. &c. Ch. 3. v. 4. 1 Cor. 2. Act. 4. 28. Tit. 2. 14. Acts 15. Ro. 11. Act. 14. * Ezekiel . Ch. 3. 7. † V. 21. 1 Tim. 2. 4. Ezek. 18. 32. Ps. 81. 12 , 13. Ezek. 33. Phil. 2. 12 , 13. Prov. 1. Rom. 11. 33. see to the same purpose , c. 16. 25 , 26 , 27. And Eph. 1. 5 , 6 , 7 , with the 8. 
A30566	----	Christ inviting sinners to come to him for rest by Jeremiah Burroughes. Burroughs, Jeremiah, 1599-1646. 1659 Approx. 841 KB of XML-encoded text transcribed from 211 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A30566 Wing B6060 Wing B6072_v1 ESTC R207640 10156169 ocm 10156169 44661 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30566) Transcribed from: (Early English Books Online ; image set 44661) Images scanned from microfilm: (Early English books, 1641-1700 ; 1378:13) Christ inviting sinners to come to him for rest by Jeremiah Burroughes. Burroughs, Jeremiah, 1599-1646. [22], 394 p. Printed by Peter Cole, London : 1659. "Wherein is shewed, first: 1. The burden of sin, 2. The burden of the law, 3. The burden of legal performances ..., 4. The burden of corruption, 5. The burden of outward affliction. Secondly, Christ graciously offers ... rest from all those burdens .... Thirdly, there is shewed: 1. The rest believers have from sin, 2. The deliverance from the law by Christ ..., 3. The rest believers have from the burden ... 4. How Christ gives rest from the burden of corruption ..., 6. How Christ gives rest from outward afflictions, 7. Some directions how to get rest from Christ in Spiritual desertions." Reproduction of original in the Harvard University Library. 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Sin. 2006-04 TCP Assigned for keying and markup 2006-10 SPi Global Keyed and coded from ProQuest page images 2006-12 John Latta Sampled and proofread 2006-12 John Latta Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion CHRIST Inviting SINNERS To come to Him for REST. Wherein is shewed , FIRST . 1 The Burden of Sin. 2 The Burden of the Law. 3 The Burden of Legal performances with the Misery of those that are under them . 4 The Burden of Corruption . 5 The Burden of Outward Affliction . SECONDLY , Christ Greciously offers to them that come to him , REST from al those Burdens . Wherein is shewed 1 What it is to come to Christ . 2 That Christ requires nothing but to come to him . 3 Several Rules to be observed in in right coming to Christ . 4 Means to draw Souls to Christ . 5 That in coming to Christ God would have us have respect to our selves . 6 That there is No REST for souls out of Christ ; And the Reasons therefore ; with some conclusions from it . THIRDLY , There is shewed . 1 The Rest Believers have from sin 2 The deliverance from the Law by Christ is , 1 Privatively , 2 Positively . 3 The Rest Believers have from the Burden of the Law by coming to Christ . 4 How Christ gives Rest from the Burden of Legal performances . 5 How Christ gives Rest from the Burden of Corruption ; wherein is shewed how Sanctification and Holiness comes from Christ only . And encouragments to come to Christ for Holiness . 6 How Christ gives Rest from outward Afflictions . 7 Some Directions how to get Rest from Christ in Spiritual desertions . By JEREMIAH BURROUGHS , Preacher of the Gospel at Stepny and Cripple-Gate , London . London , Printed by Peter Cole , Printer and Book-seller , and are to be Sold at the Sign of the Printing-Press in Cornhill , near the Royall Exchange . 1659. A Testimony to the Reader WHAT we have by way of Preface set before the several Books already published of this Reverend Author , Mr. Jeremiah Burroughs , may sufficiently serve for all that are come forth : So that we only need now give Letters Testimonial to the World , that these ( viz. The Sermons on Matthew , the 11. Chapter . 28 , 29 , and 30. verses ) We avouch likewise to be the painfull and profitable Labors of the same Author , and published by the best and most Authentick Copies . Thomas Goodwin , William Greenhil , William Bridge Sydrach Sympson , Philip Nye , John Yates , William Adderley . Books Printed by Peter Cole , Printer and Book - seller of London , at the Exchange , Four New Books of Mr. Jer. Burroughs , VIZ. THE FIRST BOOK Christs call to all those that are Weary and Heavy Laden to come to him for Rest . Wherein is shewed First . 1 The Burden of Sin. 2 The Burden of the Law. 3 Ths Burden of Legal performances with the Misery of those that are under them . 4 The Burden of Corruption . 5 The Burden of Outward Affliction . Secondly , Christ Graciously offers to them that come to him REST from all those Burdens . Wherein is shewed . 1 What it is to come to Christ . 2. That Christ requires nothing but to come to him . 3 Several Rules to be Observed in right coming to Christ . 4 Meanes to Draw Soules to Christ . 5 That in coming to Christ God would have us have respect to our selves . 6. That there is No REST for souls out of Christ ; And the Reasons therefore ; with some conclusions from it . Thirdly , There is shewed . 1 The Rest Beleevers have from sin . 2 The deliverance from the Law by Christ is . 1 Privatively , 2 Positively . 3 The Rest beleevers have from the Burden of the Law by coming to Christ . 4 How Christ gives Rest from the Burden of Legal performances . 6 How Christ gives Rest from the Burden of Corruption , wherein is shewed how Sanctification and Holiness comes from Christ only . And encouragments to come to Christ for holiness . 6 How Christ gives Rest from outward Affliction . 7 Some Directions how to get Rest from Christ in Spiritual desertions . THE SECOND BOOK Christ the Great Teacher of Souls that come to him . Wherein is shewed 1 What Christs Yoak is . 2 That beleevers must take Christs Yoak on them . 3 The more we are under the Yoak of Christ the more REST we have . 4 Christ is the great Teacher of his Church and People . 5 In what manner Christ Teacheth , 1 He is a Meek Teacher . 2 An Humble Teacher . 6 The Learners of Christ must be MEEK . 7 The Learners of Christ must be humble . 8 Christ teacheth by his EXAMPLE . 9 Wherein Christs EXAMPLE is to be followed . 10 What kind of Pattern Christ is . 11 We must not follow the Example of the World. We must imitate Christ in MEEKNES . 1 What Meekness is . 2 Learn of Christ to be Meek towards God ; And the Reasons thereof . 3 The Dreadful Evil of Anger and frowardness towards God. 4 Meekness towards God Exemplified from scripture Examples . 5 Meekness towards Men which consists in ordering Anger . 1 To the right Object . 2 To the right Time. 3 To the reight measure . 4 To the right end &c. 6 The sad Effects of Anger . 7 The Excellency of Meekness . 8 Promises made to Meekness . 9 Many Vaine Reasons and Pleas for Anger Answered . 10 Exhortations to Meekness . 11 Means to get and keep Meekness . New Books of Mr. Jeremiah Burroughs , THE THIRD BOOK Christ the Humble Teacher of those that come to him . Wherein is shewed . 1 What Humility o● Lowliness is Not. 2 What that Lowliness of Heart is that Christ would have us to Learn of him . 3 Arguments from the Lowliness of Christ to work Lowliness of spirit in Us. 4 The properties of an humble heart towards God 5 The Properties of an Humble and Lowly heart in respect of Our selves 6 The properties of humility in respect of others . 1 It is fearful of giving or taking offence . 2 It gives due honor to all . 3 It is tender to others . 4 It 's not needlesly ▪ singular from them . 7 The Excellencies of Humility . 8 Humility brings REST unto the Soul. 9 Means to get Humility THE FOURTH BOOK The only Easie way to Heaven . Where●n is shewed . 1 The way to Heaven that Iesus Christ Teacheth , is an Easie way : six Evidences thereof . 2 The Difference between the EASE a Carnal heart hath , and the EASE a gracious Soul hath in Religion . 3 The Reason why some gracious Souls complaine of difficulty in Gods waies . 4 What it is that Makes the waies of God so Easie . 5 Consequences from the easiness of Gods waies . 6 Directions how we may make the waies of God Easie . New Books of Mr. Sydrach Simpsons . viz. I Of Faith , Or , That beleeving is receiving Christ . And receiving Christ is Believing . II Of Covetousness . In the First Book is shewed ( besides many other things ) 1 That Persons that are beleevers are Receivers . 2 That to Receive is the Principal use of Faith. 3 That nothing should hinder our Receiving . 1 Not our Sins . 2 Nor Gods delaies . 3 Nor the smalness of our receipts . 4 Nor the greatness of our Wants . 4 How Faith Receives . 5 That Faith Receives Christ . 1 In the understanding . 2 In the Will. 6 The temper of a man that hath faith . 7 The necessity of Faith. 8 Though Faith be smal yet it makes us the Sons of God. 9 The Nature of True Faith. 10 There are but few that Receive Christ . 11 Three sorts that come not to Christ . 1 Such as Receive him not as he is . 2 Such as delay their coming to him . 3 Such as give not that place to Christ in their hearts that is fitting for him . In the Treatise of Covetousness is shewed , 1 It is the Duty of all as they would obtaine eternal Life to beware of covetousness . 2 The Reasons of the Doctrine , 1 Its a spiritual Sin. 2 It over spreads the whole man. 3 It s opposite to the Nature of Godliness and Religion . 4 It s the Womb and seed of all Sin. 5 It s a base Sin. 3 The Dangerousness of covetousness· 1 It is hardly avoided . 2 It s difficultly cured . 4 You shal have all things needful for this life if you wil look after Grace . 5 Your Life lies in Grace , not in Riches . 6 There is more to be feared than to be desired in Riches . 7 We should Mortifie our desires after Riches . In Book 1 Of Unbelief : or the want of Readiness &c. is shewed 1 What Vnbelief it is that is here spoken of . 2 The best way to deal with Vnbelief . 3 That Vnbelief is a sin against al the Attributes of God. 4 That Christ will not bear with this Sin of Vnbeleif . 5 That we should be quick and re●yd to beleeve . 6 Motives to indeavor for readiness to beleeve . 7 Helps to attain readiness in Beleeving . In Book 2 Of Not going to Christ &c. is shewed , 1 That unbelief is a great Sin , and exceeding provoking unto God. 2 Several arguments provoking us to beleeve the greatness of the Sin of unbelief . 3 Many Objections answered . 4 Several sorts of this Sin of unbeliefe . 5 Means to convince us that unbelief is so great a Sin. 6 Though the Sin of unbelief be very great , yet it 's pardonable . 7 God hath pardoned unbelief , and wil pardon it . A Congregational Church is a Catholick Visible Church . By Samuel Stone in New-England . A Treatise of Politick Powers , wherein seven Questions are answered , 1 Whereof Power is made , and for what ordained . 2 Whether Kings and Governors have an Absolute Power over the People . 3 Whether Kings and Governors be subject to the Laws of God , or the Laws of their Country . 4. How far the People are to obey their Governors . Dr. Sibbs on the Philippians . Vox Pacifica , or a Perswasive to Peace . Dr. Prestons Saints submission , and Satans Overthrow . Pious Mans Practice in Parliament time . Barriffs Military Discipline . The Immortality of Mans Soul. The Anatomist Anatomized . The Bishop of Canterbury's Speech Woodwards Sacred Ballance . Dr. Owen against Mr. Baxter . Mr. Hookers New Books in three Volums : One in Octavo , and two in Quarto . These Eleven New Books of Mr. Thomas Hooker , made in New-England Are attested in an Epistle by Mr. Thomas Goodwin , and Mr. Philip Nye , To be written with the Authors Own hand : None being written by himself before . One Volum being a Comment upon Christ's last Prayer in the Seventeenth of John : wherein is opened , The Union beleevers have with God and Christ , and the glorious Priviledges thereof . Besides many other Gospel Truths , there you have shewed . 1 That the end why the Saints receive al glorious Grace , is , That they may be one , as the Father and Christ are one . 2 That God the Father loveth the Faithful , as he loveth Jesus Christ . 3 That our Savior desireth to have the Faithful in Heaven with himself . 4 That the happiness of our being in Heaven , is to see Christs Glory . 5 That there is much wanting in the knowledg of Gods Love , in the most able Saints . 6 That the Lord Christ lends dayly direction , according to the dayly need of his Servants . 7 That it is the desire , and endeavor of our Savior , that the dearest of Gods Love , which was bestowed on himself , should be given to his faithful Servants . 8 That our Vnion , and Communion with God in Christ , is the top of our happiness in Heaven . The first eight Books : of the Application of Redemption , By the effectual Work of the Word , and Spirit of Christ , for the bringing home of lost Sinners to God. In which ( besides many other seasonable , and Soul-searching Truths ) there is also largely shewed . 1 Christ hath purchased al spiritual good for HIS . 2 Christ puts al HIS into possession of al that good that he hath purchased . 3 The Soul must be fitted for Christ before it can receive him : And a powerful Ministry is the ordinary means to prepare the heart for Christ . 4 The work of God is free : And the day of Salvation , is while this Life lasts , and the Gospel continues . 5 God cals his Elect at any Age , but the most before old Age. 6 The Soul is naturally setled in a sinful security . 7 The heart of a Natural man is wholly unwilling to submit to the word that would sever him from his sins . 8 God the Father by a holy kind of violence , plucks His out of their corruptions , and draws them to beleeve in Christ . The Ninth and Tenth Books of the Application of Redemption by the Effectual Work of the Word , and spirit of Christ , for the bringing home of lost sinners to God. Besides many other seasonable , and Soul-searching Truths , there is also largely shewed . 1 The heart must be humble and contrite before the Lord wil dwel in it . 2 Stubborn , and bloody sinners may be made broken-hearted . 3 There must be true sight of sin , before the heart can be broken for it . 4 Application of special sins by the Ministry , is a means to bring men to ●ight of , and sorrow for them . 5 Meditation of sin , a special means to break the heart . 6 The same word is profitable to some , not to another . 7 The Lord somtimes makes the word prevaile most , when its most opposed . 8 Sins unrepented of , makes way for piercing Terrors . 9 The Truth terrible to a guilty conscience . 10 Gross and scandalous sinners , God usually exerciseth with heavy breakings of heart , before they be brought to Christ . 11 Sorrow for sin rightly set on , pierceth the hear● of the sinner throughly . 12 They whose hearts are pierced by the Word , are carried with love and respect to the Ministers of it : And are busie to enquire , and ready to submit to the mind of God. 13 Sinners in distress of conscience , are ignorant what they should do . 14 A contrite sinner sees a necessity of coming out of his sinful condition . 15 There is a secret hope wherewith the Lord supports the hearts of contrite sinners . 16 They who are truly pierced for their sins , do prize and covet deliverance from their sins . 17 True contrition is accompanied with confession of sin , when God cals thereunto . 18 The Soul that is pierced for sin , is carried with a restless dislike against it Six Books more of Mr. Hookers in two Volums in Quarto , are printing . Twenty one several Books of Mr. William Bridge , Collected into two Volumns . Viz. 1 Scripture Light the most sure Light : compared with , 1. Revelations & Visions . 2. Natural & Supernatual Dreams 3 Impressions with , and without Word ▪ 4. Light and Law within . 5. Divine Providence . 6. Christian Experience . 7. Humane Reason . 8. Judicial Astrology . Delivered in Sermons , on 2. Pet. 1.19 . 2 Christ in Travel : Wherein , 1. The Travel of his soul . 2. The first and after effects of his Death , 3 ▪ His Assurance of Issue . 4. And his satisfaction therein . Are opened and cleered in Sermons , on Isa . 53.11 . 3 A Lifting up for the Cast-down , in case of , 1. Great sin . 2. Weakness of Grace . 3. Miscarriage of Duties 4. Want of Assurance , 5. Affliction , 6 Temptation . 7. Desertion . 8. Unserviceableness . 9 , Discouragements from the Condition it self . Delivered in thirteen Sermons , on Psalm , 42.11 . His Four Sermons concerning , 4 Sin against the Holy Ghost . 5 Sins of Infirmitie . 6 The false Apostle tried and discovered 7 The good and means of Establishment 8 The great things Faith can do . 9 The great things Faith can suffer . 10 The Great Gospel Mystery of the Saints Comfort and Holiness , opened and applied from Christs Priestly Office. 11 Satans power to Tempt , and Christs Love to , and Care of his People under Temptation 12 Thankfulness required in every Condition . 13 Grace for Grace . 14 The Spiritual Actings of Faith through Natural Impossibilities . 15 Evangelical Repentance 16 The Spiritual Life , &c. 17 The Woman of Canaan . 18 The Saints Hiding-place , &c. 19 Christs Coming &c. 20 A Vindication of Gospel Ordinances 22 Grace and Love beyond Gifts Mr. Brightman on the Revelation . Clows Chyrurgery . Marks of Salvation . Christians Engagement for the Gospel , by John Goodwin . Great Church Ordinance of Baptism Mr. Loves Case , containing his Petitions , Narrative , and Speech . Twelve Books of Mr. Jeremiah Burroughs lately published ; also the Texts of Scripture upon which they are grounded . 1 Gospel Reconciliation , Or Christs Trumpet of Peace to the World. Wherein is Opened Gods exceeding willingness to be Reconciled to Man ; And Gods sending his Embassadors to that End From 2 Cor. 5.19 , 20 , 21. 2 The Rare Jewel of Christian Contentment , on Phil. 4.11 . Wherein is shewed , 1 What Contentment is . 2 It is an Holy art and Mystery . 3 The Excellencies of it . 4 The Evil of the contrary sin of Murmuring , and the Aggravations of it . 3 Gospel-Worship , on Levit. 10.3 . Wherein is shewed , 1 The right manner of the Worship of God in General ; And particularly , In hearing the Word , Receiving the Lords supper , & prayer . 4 Gospel-Conversation , on Phil. 1 17 Wherein is shewed , 1 That the Conversations of Beleevers must be above what could be by the Light of Nature 2 Beyond those that lived under the Law. 3 And sutable to what Truths the Gospel holds forth To which is added , The Misery of those Men that have their Portion in this Life only , on Psal . 17.14 . 5 A Treatise of Earthly-mindedness : Wherein is shewed , 1 What Earthly-mindedness is , 2. The great Evil thereof , on Phil. 3. part of he 19. vers . Also to the same Book is joyned , A Treatise of Heavenly-mindedness , and walking with God , on Gen. 5.24 . and on Phil. 3 ▪ 20. 6 An Exposition on the fourth , fifth , sixth , and seventh Chapters of the Prophesie of Hosea . 7 An Exposition on the eighth , ninth , and tenth Chapters of Hosea . 8 An Exposition on the eleventh , twelfth , and thirteenth Chapters of Hosea , being now compleat . 9 The Evil of Evils , or the exceeding sinfulness of sin , on Job 16.21 . 10 Precious Faith , on 2 Pet. 1.1 . 11 Of Hope , on 1 John 3.3 . 12 Of Walking by Faith , on 2 Cor. 5.7 . Mr. Burroughs his fifty nine Sermons on Matth. 11.28 , 29 , 30. Are Printed . A Godly a●d Fruitful Exposition , on the first Epistle of Peter . By Mr. John Rogers , Minister of the word of God at Dedham in Essex . Mr Rogers on Naaman the Syrian , his Disease and Ou●e : Discovering the Leprosie of Sin and Self-love ; with the Cure , viz. Self-denial and Faith. Mr. Rogers his Treatise of Marriage . The Wonders of the Loadstone . By Samuel Ward of Ipswich . An Exposition on the Gospel of the Evangelist St. Matthew . By Mr. Ward . The Discipline of the Church in New-England : By the Churches and Synod there . The Wise Virgins Lamp Burning ; Or , Gods sweet incomes of Love to a gracious Soul waiting for him . Published by Mr. Thomas Weld , late of New-England . Twelve new Books in one Volum of Nich. Culpeper , All called the Idea of Practical Physick . 1 The art to preserve Health . 2 The preternatural disorder of mans body , and their Signs . 3 Of Medicaments . 4 Of the art of Healing . 5 Of the general Cure of Diseases . 6 Of External Diseases . 7 Of Feavers . 8 Of Head Diseases . 9 Of middle Belly Diseases . 10 Of Lower belly Diseases . 11 Of Venemous Diseases . 12 Of Childrens Diseases . Thirty four Books of Nich. Culpeper , Gent. Student in Physick and Astrologie , formerly published . The first Twenty four Books . Are all called the Practice of Physick , Wherein is plainly set forth ▪ The Nature , Cause , Differences , and several sorts of Signs ; Together with the Cure of al Diseases in the Body of Man. Being a Translation of the Works of that Learned and Renowned Doctor , Lazarus Riverius , now living ; Councellor and Physitian to the present King of France . Above fifteen thousand of the said Books in Latin have been sold in a very few Years , having been eight times printed though al the former Impressions wanted the Nature , Causes , Signs , and Differences of the Diseases , and had only the Medicines for the cure for them ; as plainly appears by the Authors Epistle . 25. A Sure Guide to Physick and Chyrurgery : That is to say , The Arts of Healing by Medicine , and Manual Operation . Being an Anatomical Description of the whol body of Man , and its parts , with their Respective diseases , demonstrated from the Fabrick and use of the said Parts . In Six Books of Riolanus , translated , and adorned with an hundred eighty four Figures cut in Brass . 26 Ves●ingus Anatomy of the Body of Man , Wherein is exactly described , the several Parts of the Body of Man , illustrated with very many larger Brass Plates than ever was in English before . 27 A Translation of the New dispensatory , made by the Colledg of Physitians of London . Whereunto is added The Key to Galens Method of Physick , 28 The English Physitian enlarged ▪ being an Astrologo-Physical Discourse of the vulgar Herbs of this Nation ; wherein is shewed how to cure a mans self of most Diseases incident to Mans Body , with such things as grow in England , and for three pence charge . Also in the same Book is shewed , 1 The time of gathering al Herbs , both ▪ Vulgarly and Astrologically . 2 The way of drying , and keeping them and their Juyces . 3 The way of making and keeping al manner of useful Compounds , made of those Herbs . The way of mixing the Medicines according to the Cause , and Mixture of the Disease , and the part of the Body afflicted . 29 A Directory for Midwives , or a Guide for Women . Newly enlarged by the Author in every sheet , and illustrated with divers new Plates . 30 Galens Art of Physick , with a large Comment . 31 New Method both of studying and practising Physick . 32 A Treatise of the Rickets , being A Disease common to Children wherein is shewed , 1 The Essence , 2 The Causes , 3 The Signs ▪ 4 The Remedies of the Disease : Published in Latin by Dr. Glisson , Dr. Bates and Dr. Regemorter , translated into English , And corrected by N. Culpeper . 33 Medicaments for the Poor , Or Physick for the Common People . 34 Health for the Rich and Poor , by Dyet without Physick . The London Dispensatory in Folio , of a large Character in Latine . The London Dispensatory in twelves , a smal Pocket Book in Latine . Six Sermons preached by Dr. Hill. Viz. 1 The Beauty and Sweetness of an Olive Branch of Peace , and Brotherly Accommodation budding . 2 Truth and Love happily married in the Church of Christ . 3 The Spring of strengthening Grace in the Rock of Age● Christ Iesus . 4 The strength of the Saints to make Iesus Christ their strength . 5 The Best and Worst of Paul. 6 Gods Eternal preparation for his Dying Saints . A Commemoration of King Charls his Inauguration . In a Sermon , By William Laud , then Bishop of Canterbury . Abrahams Offer , Gods Offering : Being a Sermon by Mr. He●le , before the Lord Major of London . Mr. Spurstows Sermon , being a Pattern of Repentance . Englands Deliverance from the Northern Presbitery , compared with its Deliverance from the Roman Papacy . In a Sermon on the 5 of Nov. 1651. before the Parliament . By Peter Sterry . The Way of God with his People in these Nations . Opened in a Thanksgiving Sermon , preached on the 5 ▪ of Novemb. 1656 before the Right Honorable , the High Court of Parliament . By Peter Sterry . Mr. Sympsons Sermon at Westminster Mr. Feaks Sermon before the Lord Major . The Best and Worst Magistrate . By Obadiah Sedgwick . A Sermon . A Sacred Panegyrick . By Stephen Marshal . A Sermon . The Craft and Cruelty of the Churches Adversaries . By Matthew Newcomen . A Sermon The Magistrates Support and Burden . By Mr. John Cardel ▪ A Sermon . Mr. Owens stedfastness of the Promises . A Sermon . Mr. Phillips Treatise of Hell. — of Christs Genealogy . The Cause of our Divisions discovered , and the Cure propounded . King Charls his Case , or an Appeal to al Rational men concerning his tryal . A Relation of the Barbadoes . A Relation of the Repentance and Conversion of the Indians in New-England : by Mr. Eliot , and Mr. Mayhew . THE CONTENTS OF THE Treatise on Math. 11.28 . CHAP. 1 Wherein , There 's , 1. The Dependance of this verse upon the former , with the Scope of the Holy Ghost herein . 2. The Meaning of the words . 3. The Division thereof into three parts . Page 1 Chap. 2. Containing a Description of them whom Christ invites to come unto him , which is laid down in this doctrine . That they whom Christ calls to come unto him , are such as Labor and are heavy Laden , whether ▪ 1. Vnder the burden of the righteousness of the Law. or 2. Vnder the weight of their sins . Or , 3. Vnder the power of any corruption . Or , 4. Vnder any outward trouble , or Affliction . Page 6 Chap. 3. The Burden under sin , laid open in nine Particulars . 1. When the Soul not only apprehendeth , but is sensible of the Evil of Sin in the reality of it . 2. Finds all the comfort that did attend Sin before to vanish and come to nothing . 3. Looks upon it self as loathsome , and is in ▪ Some measure bowed to God. 4. Trembles at the least thoughts and Temptations to Sin. 5. Feel Sin heaviest , where it is indeed heaviest . 6. Feels the weight of Sin to be such , as that no Creature is able to remove it . 7 Had rather be under any burden , then the burden of Sin. 8 Doth notwithstanding the weight thereof , justifie God. 9. Doth not lie sullenly , and despair under it , but attend for direction from God , how it may befreed there from Page 15 Chap. 4. Two Cautions touching the Burden of Sin , 1. That 't is no condition of the Covenant of Gace 2. That it doth not interest the Soul in Christ , nor g●ve it rest in him . Whereunto certain Consequences are annexed . Page 21 Chap. 5. The Reasons of the former Doctrine . 1. Christ hath all mercy in him . 2. The end why he came into the world , was to give rest to burdened Souls . 3. Christ himself was once under some kind of this burden . 4 ▪ He is to have the glory of all the ease which is given to sinners . Page 24 Chap. 6. The Application , Exhorting Sinners to come unto Christ , with Answers unto certain Objections . Page 26 Chap. 7. The Burden under the Law laid open in Eleven particulars , 1. The Law Requireth of us such things which we are unable to perform . 2. It Requireth absolute perfection . 3. It Accepteth not of any of our Endeavours . 4. Vpon any one breach of the Law the sinner looseth al ability for ever keeping any part of it afterward . 5. Vpon any breach thereof , it presently bindeth over the sinner to eternal death . 6. It requireth constant obedience . 7. Being once broken , it cannot be satisfied with any after obedience . 8. It accepts of no repentance . 9. It only lays open a mans misery , and there leaves him , without shewing him any remedy . 10. There is no appeal from it , nor repealing of it . 11. The more it cometh to be revealed , the more are our corruptions Stirred up . Where some Objections are answered , or Doubts resolved . Page 31 Chap. 8. Three Conclusions arising from the former Doctrine concerning the Burden under the Law ; Namely , 1. That man by Nature is in an evil case . 2. That it is a mighty work to save a Soul. 3. That those vain thoughts wereby men think to pacifie their Consciences , will stand them in no stead . Page 47 Chap. 9. Of the Burden of Legal Performances , What it is ; With the burdensomness thereof laid open in twelve Particulars . 1. There is no inward principle of doing . 2. In men that are only under the Law , there 's a principle contrary to the performance thereof . 3. Such are wearied with doing , getting no supply of strength to perform duty . 4. By their performances , they stil contract more Guilt upon their Souls . 5. What they do in Obedience unto the Law is only out of fear . 6. And with much straitness of Spirit . 7. Nothing comes of such Performances . 8. They that perform Duty in a meer Legal way , never attain their end , which is , peace with God. 9. They know not whether God accepts of them , or rejects them . 10. They are forced unto Duties instantly , presently , and upon the sudden , though to the hinderance of other Duties of greater concernment , Which God requireth of them , at the same time . 11. Though they go on toyling , yet know they not whether they shal hold out unto the end . 12. Their Humiliation and trouble for not doing what they ought to do , hinders them from doing what God requires . Page 50 Chap. 10. The Sad condition of such as are under the Burden of Legal Performances set forth in Six Particulars , 1. That which should be accounted their happiness is their Misery . 2. It is a means to cause hard thoughts of God. 3. It causeth great discouragement . 4. They bring an evil report upon the waies of God. 5. They keep no proportion therein . 6. They are kept off from Christ . Page 65 Chap. 11. Of the Burden of Corruption , And that there is Corruption in the Saints . Being a Burden . 1. Of Grief . 2. Of Shame . 3. Of Fear . 4. Of Care. 5. Of Labor and Toyl . Page 72 Chap. 12. The Burden of Coruption set forth in eight particular● . 1. It is a Sole burden . 2. It hath al other burdens in it . 3. It is a Continual burden . 4. It makes al other things to be a burden . 5. It is a burden to God himself . 6. It makes the sins burdensome to all others . 7. It makes him burdensome to himself . 8. How greivous soever , we cannot be rid of it in this life . Page 81 ●hap . 13. In what respects Corruption is a Burden . 1. In that our nature is opposite unto the very nature of God. 2. It presseth down every holy duty . 3. It affords matter for any Temptation . 4. I● hath a Root from whence all kind of sin may spring . 5. It dampeth all the activity of our Graces . Page 87 Chap. 15. In what respects the stirrings and motions of coruption are very burdensom . 1. They contitinually fight against the Spirit of Grace in the heart . 2. They are sudden . 3. They are full of confusion and disorder . 4. They work very Malitiously . 5. They watch opportunity to do mischief . 6. They are very unseasonable . 7. They are very prevalent . Page 92 Chap. 15. The Reasons of the former point . 1. Because corruption ( when it prevails ) weakens the heart . 2. By it God is dishonored . 3. By it our holy profession is scandalized . 4. By it they over whom it prevails , are made useless in their places . 5. Thereby the means of grace are made unprofitable . 6. Thereby our peace with God is disturbed . 7. Thereby the assurance of our Salvation is shaken . Page 98 Chap. 16. Why the Saints feel these things so burdensome , Namely . 1. Because the life of grace is a tender and delicate thing . 2. Because grace keeps the Soul in continual acting . And why God suffers corruption notwithstanding the burdensomness thereof to remain in the Saints , Namely . 1. That hereby be may shew forth his own power . 2. Hereby their Faith be exercised . 3. Hereby they are driven unto Prayer . 4. Hereby stirred up unto Repentance . 5. Hereby make known his Wisdom . 6. Hereby manifest his justice in laying a stumbling block before the wicked . 7. Hereby the Saints may be induced to long more after Heaven . With two Consequences issuing from hence . 1. The differences between the sins of the godly , and the wicked . 2. Why the Saints go on so sadly in their waies . Page 103 Chap. 18. Of the Burden of outward affictions , and the grievousness thereof laid open in three Particulars . 1. In themselves they are a part of the curse of the Law. 2. They hinder much in doing Service to God. 3. They often help forward many strong Temptaions . Why God wil have his Saints to be under this Burden , Namely 1. Because he wil have his Servants to honor and obey him , meerly out of Love. 2. Because he knoweth that thus their corruptions may be best mortified . 3. To be a stumbling block to the wicked . Page 111 Chap. 18. Christs Invitation of Sinners , laid down in these words , Come unto me . Opened in five Particulars . 1. It is to look to Christ as an All-sufficient Savior . 2. It implieth an unsettledness upon the Creature . 3. A stirring of the heart after Christ . 4. A laying of all our burdens upon Christ . 5. A leaving of the Soul with Christ for life Page 116 Chap. 19. How Christ cals Sinners unto him , set forth in two Particulars , Namely . 1. By an outward and general cal . 2. By a Particular call to Particular Sinners . And how to know the voice of Christ . Page 124 Chap. 20 That there is nothing required of Sinners but to come to Christ , with mne Consequences arising from hence , and what hath been laid down in the two former Chapters . 1. There it not any worthiness required in such as come to Christ . 2. The Soul needs not to be troubled about the time and and measure of its Humiliation before its coming to Christ . 3. Nor about what interest it hath in Christ , before its coming to him . 4. That the least degree of Faith will give the Soul interest in Christ . 5. That the work of Faith is supernatural . 6. That Faith is an humbling Grace . 7. That Beleevers after their coming to Christ should be willing to do and suffer much for Christ . 8. That they wr● are once in Christ , shal never be east off . 9. That they know not what to do when they loose their interest in Christ . Page 130 Chap. 21. Nine Rules to be observed in right coming to Christ . 1. Rest not in outward means that lead to Christ , before Christ himself be enjoyed . 2. Pitch rather upon Christ himself than upon the good things of Christ . 3. Come with the whol soul . 4. Keep Christ continually in thine Eye . 5. Be convinced that whatsoever keeps thee from Christ , comes not from God. 6. Take heed and beware of all discouragements , and hindrances . 7. Keep the Heart stil tending to Christ . 8. Give up thy self to Gods Spirit . 9. Often renew the act of coming , come often to Christ . Page 143 Chap. 23. Nine means to draw Sinners to Christ , namely , That 1. He that ca●s us is the Son of God. 2. He is our neer Kinsman , ( wherein three strong arguments are included . First , the terror of Gods glory is taken away . Secondly , He is infinitly inclined to do good unto the Sons of men . Thirdly , In uniting the divine nature with the humane , he hath done a greater work than to save a soul . ) 3. He is the mediator . 4. He deserves that we should come to him . 5. The soul gets infinite good by coming to Christ , instanced in four particulars . 6. We are miserable in our selves . 7. Christ will certainly receive them that come to him , which is opened in three particulars . 8. We stand in great need of Christ . 9. The not coming to Christ will aggravate all other sins . With an answer unto some Objections . Page 156 Chap. 23. The Doctrine arising from the dependance of the promise upon the Invitation , That God will have us when we are coming to Christ , to have respect to our selves . Page 179 Chap. 24. Of the rest promised by Christ in general : And that there is no Rest for a Soul out of Jesus Christ . Page 186 Chap. 25. Six Reasons of the former Doctrine . 1. The soul out of Christ is departed from God. 2. Every man by nature is an enemy to God. 3. Every man by nature is bound over to the justice of God to answer to what be can charge him with . 4. In a m●n out of Christ there is every thing to disquiet him . 5. Every one out of Christ is condemned . 6. Such every moment may be plunged into a gulf of Wrath. Page 196 Chap. 26. Containeth , I. A further consideration of the restless condition of men out of Christ , from Prov. 23.34 . II. Five Reasons thereof . 1. They are under the curse of God. 2. All creatures are their enemies . 3. All the waies of Gods providence are against them . 4. All their best services are rejected . 5. They have no refuge for comfort . III. Two conclusions from the premises . 1 Most men live and perish in blindness . 2 There is an insufficiency in al things out of Christ , to give rest ; with the Reasons thereof . Page 205 Chap. 27 The insufficiency of every thing besides Christ to give rest to the Soul is further enlarged , with several choice Considerations Page 210 Chap. 28. Of the Rest that a Beleever hath by Christ from the guilt of sin , laid out in ten Particulars . 1 Christ takes upon himself al the sin of them that come to him , & stands charged with them before his father . 2 He satisfieth for sin . 3 The wrath of God is appeased . 4 He is continually at the right hand of his Father to intercede for Sinners that come to him . 5 Their Souls are sprinkled with the blood of Christ . 6 The Soul at the first coming to Christ , is made perfectly righteous before God. 7 Christ not only undertakes for al the sins past , but for al the sins to come . 8 Guilt shal never return , when it is once taken off . 9 The soul at its first coming to Christ is cloathed with the righteousness of Christ . 10 Such are sure that the day of judgment shal be the Solemnity of their absolution· Page 218 Chap. 39 The deliverance from the Law by Christ set out . 1 Privatively in five Particulars . 2 Positively in five Points more Page 228 Chap. 30 The Rest that beleevers have from the burden of the Law by coming to Christ , laid out in ten Particulars . 1 They do not stand or fal for life by the Law. 2 The Law-giver is the Redeemer . 3 The least spark of Grace is accepted . 4 Their wil shal be accepted as the deed . 5 Obedience is required in a sweet and gentle way . 6 The grace of God in Christ doth melt the heart . 7 Their sins make them an object of Gods pitty . 8 They have Christ to undertake for them as a surety . 9 They are delivered , and yet satisfaction is made to the Law. 10 They have assurance that they shal never forfeit the covenant of grace they are under by Christ Page 234 Chap. 31 Containeth divers Consequences from the rest Beleevers have from the burden of the Law. And Lessons they are taught from thence Page 249 Chap. 33 Of the rest from Legal performances , and the several waies how this rest comes from Christ , viz. duties are delightfull to the soul , because Christ renders God unto the soul in a gracious way . 2. They are not performed as satisfactory , but as testimonies of love and thankfulness . 3 Christ himself offers up the duties to God. 4 They are performed from the Law in the heart . 5 They have the Promises joyned with them Page 262 Chap. 35. Two other waies whereby the former point is cleered , with some consequences from the same , and the use of the whol . The First way is , that whilst the soul is performing duty , the strength of it is continually renewed . Secondly , The soul hath the love of God shed abroad into the heart . The first Consequence is happiness of a Christian here . Secondly , Hence cometh the perseverance of beleevers . The use of all is to exercise much faith in Christ Page 285 Chap. 36 Sheweth the Rest , from the remainder of Corruption to be Sanctification , and that to be a great Rest , Laid open in six particulars . 1 It is the right temper of the heart . 2 In it the soul doth in great part attain its end . 3 In it the soul lives the life of God. 4 It raiseth the soul above the region of al troubles . 5 It turnes every thing to good . 6 It is the beginning of Glory Page 291 Chap. 37. Sheweth that Sanctification is only IN Christ Page 297 Chap. 38. Sheweth how our sanctification cometh from Christ in six particulars . 1 It was the end of his coming to destroy the works of the Devil . 2 He is the great Ordinance appointed by God to sanctifie his people . 3 His death is appointed to mortifie sin . 4 By him the curse upon the heart is taken away . 5 By his union with Beleevers , being the head of the second Covenant . 6 In Christ are the strongest arguments for holiness that can be Page 300 Chap. 39 Containing two strong Arguments in Christ for holiness . First , In him the soul sees the greatest breach between it and God by reason of Sin. Secondly , In him it sees the greatest Hatred of Sin in God. Page 313 Chap. 40 Shewing how Sanctification comes from Christ , in six Particulars more . 1. It is he that reveals the Father to the Soul. 2. Through Christ the Love of God is shed abroad into the heart . 3. All the Promises are made to us through him . 4. In him all the Ordinances are effectual . 5. He sends the Spirit into the heart . 6. Christ Rules in the heart Page 317 Chap. 41. Six Consequences from the former Doctrine I. The difference between beleevers and the state in Adam . II. We see the difference between Civility and true holiness . III. We see the reason why so many Vowes and Covenants to live holily come to nothing . IIII. It is impossible for any to be a member of Christ , and not be holy . V. Be not hindred from comming to Christ , albeit you have not so much holiness as you desire . VI. Hence we learne how to Vnderstand Christ aright . Page 327 Chap. 42. Containeth an exhortation to come to Christ wherein Three hindrances are removed , And six encouragements laid down . First , The Union between Christ and a beleever . Secondly , From the great Love of Christ , Thirdly corruption is the burden of Christ as wel as of a sinner . Fourthly , He healed the bodies of many , he will much more the soul , Fifthly he knows what it is to be Tempted . Sixtly , It is for the Honor of the Death , Resurrection and life of Christ to give Holiness . Page 337 Chap. 43. Containes the conclusion of the former doctrine of Sanctification , with divers directions how to come to Christ for holiness . I. Be sensible of the want of it . II. Be not satisfied with the ordinances further then you meet with Christ . III. Come not so much for comfort and peace as for holiness . IV. Be sensible of new supplies . V. Converse with Christ in the Gospel Page 341 Chap. 44 ▪ Sheweth that a beleever hath Rest in Christ in al troubles he can meet with in the world , which is laid out in four Particulars , 1 All afflictions are at his disposal . 2 In him the curse is taken away . 3 They stand with Gods love . 4 They are measured by God. Page 348 Chap. 45. The Rest beleevers have from Christ in outward afflictions discovered in four Particulars more 1. They shall be to good ends , 2 They shall be sanctified to the good of beleevers . 3. God is present with his people in Christ , 4 There is abundance of present good in affliction . Page 360 Chap. 46. Containeth the conclusion of the last doctrine in the two former Chapters , shewing how unbeseeming a thing it is , for a beleever to be troubled in affliction . Page 366 Chap. 47. Sheweth that beleevers are often under inward affliction , and spiritual desertions . Page 368 Chap. 48. Containeth Seven Directions how a beleever may get Rest from Christ in spiritual Desertions . First , Look upon Christ as once in the same condition . Secondly . Look to Christ as ful of Grace and Goodness , Thirdly , Look to Christ as an advocate at the right hand of God. Fourthly , Look to Christ for fulfilling the promise of sending the comforter . Fifthly , Go to Christ as at first in thy Conversion . Sixthly , Keep good thoughts of God. Seventhly , Resolve never to take Rest in any thing else beside Christ . Page 371 Chap. 49. Sheweth that beleevers have not only Rest in but Rest also from afflictions . Page 379 Chap. 50. Five markes of true rest in Christ . I It is not but upon discovery of glorious things the soul knew not before , II. It comes upon the soul , ceasing from its own work . III. It makes the beleever active for God. IIII. Rest in those things wherein Christ . rested V. True Rest wil abide the trial of the word . Page 382 Chap. 51. Eight means to get and keep Rest in Christ . 1 Beware of secret Sins 2 Be thankful for what good God hath given thee 3 Judg not thy self in time of temptation 4 In trouble wait upon God in the use of means . 5 Meditate much upon the promises 6 Proportion humiliation to thy comfort . 7 Be throughly grounded that thou art in Christ . 8 Improve the Rest thou hast to God , by doing much work to him Page 388 CHRIST INVITING SINNERS TO COME TO HIM . MATTH . 11.28 . Come unto me al ye that Labor , and are heavy laden , and I will give you Rest . CHAP. 1. Wherein , There 's 1. The Dependance of this verse upon the former , with the Scope of the Holy Ghost herein . 2. The Meaning of the words . 3. The Division thereof into three parts . HAving opened unto you that great Doctrine of * Reconciliation with God in Christ , and of the willingness of God and Christ to be Reconciled to Sinners ; sending his Messengers to invite , intreate , and beseech in his Name ; though there was something else followed in the Chapter that I could willingly have handled : yet because I would press on what hath been delivered about our Reconciliation with God in Christ , and urge it further with a suitable argument ; I have pitched upon this text , wherein we have set forth the willingness of Christ to be Reconciled to Sinners : and a most gracious invitation of Jesus Christ to poor Sinners to come in unto him , that they might have Rest for their Souls . A Text that breatheth forth nothing but mercy and goodness to Sinners , a Heart melting invitation . In Jer. 31.12 . we have a prophesie , that Sinners shal come and flow together to the goodness ; Or to the bountifullness , of the Lord , ( as some of your books have it ) surely if there be any Scripture , that holds forth the goodness , and bountifulness of the Lord to Sinners , so as to melt their hearts that they may flow unto it , it is this in the Text. This invitation of Christ , Come unto me , ye that are Weary and heavy laden , and I will give you Rest , is that which hath been the Comfort of many a wounded Conscience , of many a troubled Sinner ▪ having fastned upon it , their Souls have been staied , and they have been kept from sinking into the bottomless Gulf of dispaire thereby . A Text that hath been of as great use unto afflicted Consciences , as any in al the Book of God ; If ever there were a Heart breaking Scripture , certainly here it is ; Come unto me , ye that are weary and heavy Laden , &c. It is in it self an intire sentence if we take the 28. verse , and no more ; it is ful of abundance of sweetness , and filled up to the top with the Grace and goodness of the Lord. But ●ow , if you observe the dependence of these words on the former , ( the words that go before ) then you wil see , that there is indeed , a soul satisfying fulness of Mercy , and goodness in the Lord , held forth from this text : and though many of you ( I question not ) have heard this Text often quoted ; Come unto me , ye that are weary and heavy laden , and I wil give you Rest ; yet ( perhaps ) few of you have observed how these words come in , and have a sweet dependance upon the former . If you compare these words , with those that go before , you shal see , that they are very heart breaking expressions . What did Christ say in the very verse before ? ( I 'll go no further . ) Al things ( saith he ) are delivered unto me of my Father ; and no man knoweth the Son but the Father ; neither knoweth any man the Father save the Son , and he to whomsoever the Son wil reveal him ; ( and then follows ) Come to me , all ye that are weary and heavy laden , and I wil give you Rest . The Text seems to be so ful of sweetness alone , that it is seldom observed how this comes in after it . But now , we should look upon them thus , and consider , that they are the words of Christ , Who after he had said , Al things are delivered to me of my Fathet , and no man knoweth the Son but the Father , &c. Immediately saies , Oh! Come to me , all ye that are weary and heavy Laden , and I will give you Rest . We may observe in this dependance of the words on the former , these two things . 1. Christ saith , That al things are delivered to him of the Father , and therefore come to me ; this depends upon the beginning of the 27. verse . All things are delivered to me of my Father ; as if Christ should say ; Be it known unto you , poor troubled afflicted Sinners , that mourne under the weight and burden of your Sins , I have all things delivered by the Father to me , that is , al the mercy , al the Riches of Grace , all the treasures ; al the goodness and Grace that is in the Father is given to me to dispence to you , and al power is given to me of the Father to do good to poor troubled Sinners . And therefore come to me , Oh! come to me ye poor troubled and afflicted Sinners . 2. No man knows the Son but the Father , neither knoweth any man the Father , save the Son , and he to whom the Son will reveal him ; that 's the second thing observable in the dependance , of these words on the former : saith Christ , there is a most infinite communion between me and my Father , and I know fully whatsoever is in the mind of God the Father , what his Heart is towards sinners ; I know what his thoughts have been from al eternity about doing good unto poor Sinners : there is a most neer conjunction between me and my Father , and I alone can reveal the Father to poor sinners that are in darkness , they can have God the Father made known to them by no means , but by me , there is no way for them to know , what is in the Heart of God the Father towards them but by me , and therefore , Oh! Sinners come to me . Here is the dependance of the words upon the former . Likewise consider what follow● . If the poor should say , Oh! blessed Saviour , we are vild unworthy creatures , we lie under the weight and burden of the guilt of our Sins : and shal such as we come to thee ? Yea , saith Christ , notwithstanding that , yet come to me . The word in the Greek here hath an emphasis beyond that which you have in your Books ; it is not Venice , that is usually translated come , but adeste ; it is a word exhortation , not a meer word commanding , but a word of Exhortation , as one friend calls to another in a familiar sweet way , and saies , come hither : I come to thee , Oh! blessed Saviour , ( saith the poor Sinner ) thou art the Holy one of the Father ; thou art God blessed for ever , and how should I be able to come to thee ? now saith Christ , I am meek , and I am lowly , come to me , and I wil lay no further burden upon you , no other yoke upon you , I am meek and lowly , and I wil shew my self to be meek and gentle , and loving to you ; I wil not upbraid you ; if you come , I wil not say to you , as Jeptha said to the Elders of Gilead , you did hate me and cast me out , and why are you come to me in your distress ? but if you come to me , you shal find rest to your Soules , and be sure that whatsoever yoke shal be layed upon you , it shal be but an easie yoke , and whatsoever burden shal be layed upon you , it shal be but a light burden . And thus you have the dependance of the words , and the scope of them . Now further for the meaning of them ; come to me , ye that Labor . The word translated here [ Labor ] is ( I think ) in some of your books [ Weary ] al ye that are weary . And it signifies a cutting Labor , it comes from a word that signifies to cut ; any kind of trouble or vexation that is upon ones spirit that is cutting ; a cutting trouble ; somtimes it is used for any kind of trouble in the world ; as in Revel . 14.13 . Blessed are the dead which die in the Lord , for they rest from their Labors ; from al their trouble and affliction ; Al you that Labor and are heavy Laden ; the word comes from a word that signifies the Lading of a Ship , such a loade that would load a Ship : heavy laden , this is the meaning of the words . You that are under such afflictions of spirit , as you are even cut again ; you that Labor under the trouble , anguish , and sorrow of your hearts . And then you that are under such a burden , that even would lade a Ship ; that is ready to sink your souls down into the bottom of dispaire ; you that are in such a condition , come to me ; you that can find no rest any where else , come to me , and I wil give you rest . So that here in vers . 28. You have these three things for the division of it . 1. The discription of those whom Christ would invite to himself ; what kind of people they are ; or the condition of such as are invited and required to come to Christ ; the subject , Such as Labor , and are heavy Laden . 2. The sweet and gracious invitation of Christ to such [ Come to me ] come to me you that do thus Labor , and are thus heavy Laden . And , 3. A Gracious promise unto such as come unto Christ ; that Christ wil give rest unto their Souls . These are the three things in vers . 20. For the first ; I shall only speak of that at this time ; though the other two are the Chief that I do intend . And I speake of the first only , as making way unto the other two that follow . For the reason why I chose this scripture was to draw the Soul unto Christ , and to open the riches of this promise of rest ; to shew what rest the Soul shal have in Christ that doth come unto him . CHAP. II. Containing a Description of them whom Christ invites to come unto him , which is laid down in this doctrine . That they whom Christ cals to come unto him , are such as Labor , and are heavy Laden . Whether , 1. Vnder the burden of the righteousness of the Law. Or , 2. Vnder the weight of their sins . Or , 3. Vnder the power of any corruption . Or , 4. Vnder any outward trouble , or Affliction . YOu that Labor and are Heavy Laden . So that then the point is , DOCT. That those that Labor , and are Heavy Laden , are called to Christ . Such as Christ calls are Such as Labor and are Heavy Laden . 1. Such as Labor and are Heavy Laden , under the burden of the righteousness of the Law. So Chrisostom carries the text . Those that heretofore have sought righteousness by the Law , and find it very burdensom to them ; they that are toyling , and laboring , to get peace and rest unto their souls by the works of the Law , but find themselves tyred , find that peace and rest doth not come that way , are even toyled and tyred and do ( as it were ) stick in the mire but yet find no peace nor rest that way . Now saith Christ unto them , come unto me ; as if he should say ; This is not the right way to get true peace and rest to your souls , to think to bring it about by the works of the Law ; you may toyl , labor , performe duties , and not dare to do any thing against your consciences ; be very strict in your lives , be striving to do more and more ; And yet this wil not bring true rest and peace unto your souls ; you wil never have peace and rest through the righteousness of the Law ; you must have it by me . There are many whose consciences God hath begun to enlighten , to see that there is an evil in Sin , that sin wil bring death , that it doth endanger their souls of damnation eternally , they are convinced of this ; and that they might have peace with God , is the thing their souls doth much desire . O! that they might have the pardon of sin , and peace with God. O! that they might have their consciences quieted ; God doth awaken the consciences of many men and women , who yet have no saving grace ; and they spend a great deal of time in laboring , and taking much pains to get their Consciences quiet ; there is many that have been divers years laboring , and taking paines to get their consciences to be quiet , and cannot , but their consciences ever and anon wil be flying in their faces , & troubling of them , and yet they are such people , as dare not commit any known sin ; dare not neglect any known duty , are constant in prayer in secret , attend upon the word . And whensoever they heare of a duty that they should perform , they labor to set upon it withal their might : but alas ! they feel little sweetness and comfort in their duty ; only conscience hales them to it , and tells them , that they must do it , and if they do neglect it conscience flyes in their Faces , and tells them they must perish eternally , and they seek therefore to pacify their Consciences only by the performance of Duties , and by their obedience to the Law , and so seek it by the righteousness of the Law ; that 's the only way that they do take to pacifie their Consciences , and get rest and peace unto their souls . Alas , al this while they are laboring and toyling , but cannot do it ; for while men seek Righteousness by the Law , it must needs be a toyling labor that will not give rest . The First Burden of the Law. First : The Law gives no strength at all to enable me to perform duties : and therefore the Children of it must needs be under bondage ; as Pharaoh's Task-masters commanded so much Brick to be made , but would afford them no straw , no means to do it . So some set forth the bondage and servitude of the Law , commanding such things as it gives no strength at al to perform . Quest . But you will say , Is this the Law of God ? is God so hard to his Creature as to command that which he gives no ability to perform ? Answ . We must know , that God did once give strength to perform Duties : but certainly now the Law of God commands Duties , but gives no strength to perform them : there is no strength enabling us to perform duties , until the Spirit of Jesus Christ doth come into the Soul ; we may perform the outward part of them , but not perform duties in such a spiritual manner , that they should be suitable to our hearts , so as to bring ease and quiet unto our souls ; and though the soul do seek to get rest , and ease to it self , yet it wil not come that way . The Second Burden of the Law. Secondly : The Law requires perfect obedience in every thing , and denounceth a Curse against him that doth not continue in every thing that is written in the Law to do it . Now when men and women are seeking to get rest to their souls by the works of the Law , they cannot perform duties as they ought ; and therefore they have no rest , but they see the Law to condemn them because they do not perform duties in a perfect manner ; and yet they think they must go on , and do as wel as they can : I , but still Conscience hath matter to accuse them of ; you have not done enough , you still come short , and though you do some duties , you neglect other duties : so that Conscience hath them at advantage every day , and they are continually under the bondage of an accusing and condemning Conscience , that they can have no rest to their souls ; they perform duties , but question with themselves , how can I know that the infinite , holy God wil accept of what I do ? and although they may get quiet for a little while , yet Conscience comes upon them again , and disquiets them , and casts fears and doubts ●to their souls ; insomuch that many poor Creatures have gone seven , or perhaps twice seven years under trouble of Conscience , and never had any rest or peace ; and yet still have gone on making Conscience of their waies , but withal ful of fears and doubts , lest al should not be wel with them at last . The Third Burden of the Law. And besides , Whiles the soul goes on to seek quiet and rest by the works of the Law , there is an unsuitableness between the duties that are performed , and the heart of such a man or woman ; so that the very works that they do , and duties they perform , are grievous and tedious unto them . I , but now saith Christ , O! Come to me , such as these are ; Is there any of you that have had your consciences troubled , and have desired , O! that there might be peace between God and my soul , that I might have assurance of Gods Love ? what course have you taken to get it ? have you not sought to bring it about by the works of the Law , and have thought to get rest and peace to your souls that way ? Indeed , it is better to go on that way , than in the waies of sin ; but to think to have rest and peace that way , hath a great deal more evil in it than you are aware of ; if men shal think to quiet themselves that way , and thereby put off the Righteousness that comes by Faith , they may come to be hardened before they be aware . But is there any of you that are seeking rest and peace unto your souls in such a way by the righteousness of the Law ? saith Christ , know , That this is not the way for you to have rest to your souls ; it 's true , you must abstain from sin , and perform duties ; O! but if you would have rest to your souls , you must come to me , it is by the souls rowling of it self upon the perfect righteousness that there is in Jesus Christ , that only can bring true rest unto the soul . Many a poor sinner that hath been seeking rest many years , hath not got it ; but when the Lord hath been pleased to come in with one promise of the Gospel , setting it home upon their souls , they have got more rest and quiet to their souls in one day , yea , in one hour , than they did before in many years ; there is a great deal of art and skil to get rest and quiet to the soul that is troubled . The Gospel is a mystery in this thing ; and when God acquaints the soul with the mystery of the Gospel in this thing , then rest comes on in a sweet and gracious manner . It 's true , it is the hardest thing in the world for to close with Christ , and to get true ease and rest to the soul , it is hard in it self til God make known the mystery of Faith to the soul , but when that is done , then the soul finds abundance of ease and rest , and that in a little while . As it is with a man that thinks by main strength to do some work that indeed can only be done by Skil and Art ; he may be toyling , laboring , and tiring himself ; but yet cannot do it ; whereas another man that understands the mistery of it , he comes in , and in a little time by his skil and art can do that with ease , that the other man was toyling and laboring about , a long while and yet could not do it . As you know in al Trades that have a mistery in them . You that are Navigators that understand the mistery of that Art ; if any unskilful man should come , and think to do some of your work by his main strength ; he may labor and toyl even his Heart out , and not do that work that you can do easily in a little time . So many poor Souls are laboring , and toyling that these troubled Souls of theirs might be but quiet ; they are laboring , and they wil perform duties , and fast , and pray so many times in a day , and so go on in a tiresome way , whereas after the Soul comes to be acquainted with the mistery of the Gospel , that it hears the voice behind him as it were saying come to me . And the Soul being inabled to answer to the cal , and to come to Christ ; it doth now perform duties as much as it did before , and makes conscience of them as much as it did before , but now they come to do them in another manner than they did before , and they come to be easie to them over that they were before , and they come to have rest to their Souls notwithstanding their imperfections in duties . When you went to prayer ; indeed somtimes when your Hearts were much inlarged in Prayer , and your thoughts were taken up wholly with the duties that you were performing ; then you thought you had some comfort , but when you had any wandring thoughts and distractions in Prayer , then you rose up with a mighty troubled Spirit , and could have no rest al the day long . Now when you come to be acquainted with the mistery of God in Christ , though there be many imperfections in your duties , yet then you shal find rest unto your Souls , notwithstanding all your imperfections . But that wil come to be more clearly opened when we come to that [ and I wil give you rest ] Those that have labored under the righteousness of the Law , and find it toylsome and exceeding burdensom to them ; Christ calls them to come to him that they may have rest . The Burden under Sin. Secondly , Those that labor and are heavy laden under the weight and burden of their Sins ; The trouble of Conscience that is upon them for their Sins , this is another thing , besides the righteousness of the Law. The other labor was from under duties , but this labor is from the sense of the weight , and burden of Sin ; and we are to know that this is a great labor , and burden . Oh! when the Soul comes to be under the burden of sin , it works to purpose ; it labors then indeed . The thoughts they gather together , and conscience being awakened makes a great disturbance , and causeth fears and tremblings in the Soul , the heart of a man or woman that was before slugish , dull , heavy , and dead ; when God comes to make it to be sensible of the evil of Sin , then it is quickned , enlivened , and working . You that Labor and are heavy laden ; you that feel the weight of Sin upon your Souls , and know not what in the world to do ; Come you to me ( saith Christ ) and I will give you Rest . The Burden of Corruption . Thirdly , You that labor under the power of any Corruption ; Not only under the Guilt of your Sins , but under the power of Corruption , that feel your Sins strong in you ; and you would fain get the mastery of them . You that carry about with you such a weight as makes you to cry out with St. Paul , Oh! Wretched man , or Woman that I am , who shal deliver me from this Body of Death ? You that would fain overcome those strong Corruptions that are in you , and it is the great burden of your Souls that you cannot overcome them . Come to me ( saith Christ ) and I wil give you rest , from them also . First , you that labor under the burden of duties and find them toylesome . Secondly , you that labor under the guilt of Sin , and find your Souls perplexed by it . Thirdly , You that labor under the power of any corruption and cannot overcome it . Come to me and I wil give you Rest . And then . The Burden of Affliction . Fourthly , You that labor under any outward trouble or Affliction in this world . All you that are in any sad condition , that have any burdens upon you outwardly ; if you come to Christ he wil ease you of them ; though perhaps he will not take them from you , though you may be under the affliction as before , yet you shal have rest and ease in them . Have you any burden of poverty ? Have you any Burden in your Children ? Have you any burden in your Yoke fellows ? Or burden by reason of weakness in Body ? if you will have rest , you must go for it to Chirst . Many when they are under any outward affliction , they go no futher then the creature for rest . Oh! if I had but good friends , I should be happy ; or if I had but an Estate I should be wel . But if thy poverty did work upon thy heart kindly , it would drive thee to Chist , and make thee to say , true I am poor in this world ; but there is enough in Christ to make me Rich ; there is mercy enough in Christ to make my life comfortable , to make me who am for the present in a miserable Condition , happy for ever . Those that are poor outwardly , they should go to Christ , if their poverty did drive them to Christ it were a good signe that the Lord did Sanctifie their poverty unto them . Now because al these Burdens , if they were handled distinctly . The Burden of the righteousness of the Law ; The burden of the sense of the guilt of sin ; the burden of the power of sin ; And the Burden of outward afflictions in this world . To open these fully , and to shew how Christ cals those that are under these to himself , would take up much time ; therefore I wil pitch upon the Second at present and handle that more throughly ; and that is the laboring under the burden of the guilt of Sin. You that Labor under the burden of the Guilt of Sin , Come to me and I wil give you Rest ▪ I wil not here stand to open unto you , what the burden of the Guilt of Sin is ; then I should soon slip into an argument , that I have at large heretofore opened to you , out of the Evil of sin ; only thus much let us know , that of al burdens in the world , the burden of Sin , it is the greatest ; it is that that is a burden to the very spirit of God. God complaines that he is pressed under it as a Cart is pressed that is ful of sheaves ; it was that which pressed down the Angels to Hel to be reserved in Chains of darkness ; it was that which pressed down Christ , and made him sweat drops of Blood. And it is that that hath been a great weight and burden upon many thousands of Gods Saints ; it is that that the damned in Hel lies under now , and must do so eternally , Cursing , Blaspheming of God. It is that that makes the whole creation to groan and travel in pain . However many people think ●lightly and meanly of it , yet when the Lord doth lay it upon any Soul , such a Soul doth find it to be a burden indeed . CHAP. III. The Burden under Sin , laid open in nine Particulars . 1. When the Soul not only apprehendeth , but is sensible of the Evil of Sin in the reality of it . 2. Finds all the comfort that did attend Sin before to vanish and come to nothing . 3. Looks upon it self as loathsome , and is in Some measure bowed to God. 4. Trembles at the least thoughts and Temptations to Sin. 5. Feel Sin heaviest , where it is indeed heaviest . 6. Feels the weight of Sin to be such , as that no Creature is able to remove it . 7. Had rather be under any burden , then the burden of Sin. 8. Doth notwithstanding the weight thereof , justifie God. 9. Doth not lie sullenly , and dispair under it , but attend for direction from God , how it may be freed there from . NOw you that are Burdened with Sin , and labor under this ; you are those that Christ calls to himself to come to him that you may have rest unto your Souls . For the opening of this , I shal shew you . First , How the Soul is burdened with Sin in a right way , so as Jesus Christ looks upon it , and doth invite it to come to him . How the Soul is wrought upon , and what it feels in the burden of Sin , that is here spoken of , that Christ doth cal unto himself for to receive rest . Secondly , Why it is that the Lord wil have the Soul burdened for sin . Thirdly , Upon what ground it is , that Jesus Christ hath such a desire to have the Soul come in to him , and doth invite the Soul. And so apply it . For the Frst . You that are weary , and heavy laden . Christ invites the heavy laden ; [ heavy laden ] what is that ? The first Burden of Sin. First , Those notions , or truths that before lay floating as it were in the understanding ; Those truths of God , and apprehensions of the evil of Sin that lay before as it were aloft in the understanding of a man ; now the Lord causes them to sink down within the heart , And doth press the evil of Sin upon the Soul , making the soul now , not only to apprehend , but to be sensible of Sin , of the evil of it , in the reallity of it ; it feels I say , those truths that were but hovering in the understanding before , now to settle upon the heart , and to press the heart with the real apprehension of sin ; saith the Soul , I heard talking of it before , and I could speak of it before ; but now I feel it ; now saith the soul , those things that were as notions before are the greatest realities that are in the world ; the Lord presseth them down upon the heart so as they are heavy upon the Soul , so heavy as to be crushed as it were under them ; now al those vain reasonings , al those vain hopes , those shiftings that before the Soul had for to quiet it self , they are now quite crushed under the real apprehensions of sin . If there should be a Mill-stone upon the ground , and a few light things put on the top of it , and an other Mill-stone should be let fal upon them , it would even grind them to pouder ; so before there were vain Hopes , and vain reasonings in the heart . But when God causeth those truths and the realities of them to press upon the heart , it crusheth al those vain Hopes , and vain reasonings to nothing . The Second Burden of Sin. Secondly , The soul that finds al those Comforts that did attend sin before , to vanish and come to nothing ; there is scarce any man or woman in the world , or very few so vild as to delight in sin , meerly because it is sin without any other consideration ; but sin as it hath some comforts attending upon it , is pleasing unto the hearts of men ; as now there comes in perhaps som gain or pleasure to men , and that gives content to them ; but when the heart is burden'd with sin , the Soul feels sin so weighty , as it is sensible of it , as a dreadful evil notwithstanding al the comforts that do attend it . Al the comforts that attend upon sin do vanish and come to nothing ; now the Soul can take no further contentment in any thing that comes in by sin ; & that is the second thing ; it is so burdened with sin as it can take no contentment with any thing that comes in by sin ; whatsoever gain comes in that way it casts it off : or whatsoever pleasure or other seeming accomodation sin is attended with , the soul looks upon them al with disdain . The third Burden of Sin. Thirdly , The Soul that is burdned with sin doth so feel the weight of it , as that the back is bowed down and tyred , at least makes it look upon it self as a vild and loathsom Creature , and fit to be dealt withal as a vild and loathsom creature ; it is burdened so , as the heart is in some measure tired with it . The fourth Burden of Sin. Fourthly , Yea so burdened with sin , as that it now trembles at the least thought of sin , or temptation to sin fearing that if it should willingly comit any further known sin , that it would so ad unto the burden , as that it would press the soul down to eternall misery : it is so burdened , that it dares not ad any one sin more , as far as it can at least , it is afraid of adding any more sins least one more should sink it to Hell. The Fift Burden of Sin. Fiftly , The soul Feels Sin heaviest where indeed it is heaviest , when it is rightly burdened , it Feels it heavy , because of the wrath of God that is due to it ; But it is most heavy because it is against the Infinit Holy God ; and rule of righteousness ; there lieth the weight of al , that by it I have Struck at the infinit holy God , and bin an enemy to him , as you have had opened to you at large . Now when the heart is truely burdened with sin , it feels Sin heaviest there , as it is against Such an infinit blessed holy God , that is so infinitely worthy of al honor from me . The sixt Burden of Sin. Sixtly , When the heart is truely burdened , with sin ; it is so burdened , and feels such a weight , as it clearly apprehends that no creature in heaven or earth is able to remove and take it away , it is made so sensible of the weight of sin , that it feels & apprehends it self to lie under such a weight , as no Creature in Heaven or Earth is able to take away , & if there comes not some power beyond the power of any Creature , here must I lie downe and be prest eternally under this weight . As suppose a poore man Should lie under a greivous burden , in some ditch or the like , and there comes it may be a child to him , or there flies a Bird over him , or there runs a dog by him ; But alas , he thinks with himself , I may lie long enough notwithstanding al these , there must come some other Strength to help me , or else I must surely perish ; So the soule lies under the burden of Sin , and thinks , Lord what a burden have I brought my self under , so great that if al the men in the world , or al the Angels in heaven should come to me they cannot help me ; they may speake good words to me but they cannot help me , it is only the almighty power of god that is able to help me : now the soul feels sin to some purpose , when once it feels that there is no created power , no finite power but only the infinit power of the great god that can help it , and give it ease . The seventh Burden of sin . Seventhly , And then in the next place , the soul that is truly burdened with sin had rather ten thousand times have any burden upon it , then the burden of sin ; there was a time that sin was delightful to me , but now I would rather have any burden upon me then this , I did before think , that those that wanted the comfort of the creature , and were outwardly poore , and mean , were miserable , but now had I al the outward miseries in the world upon my back , I had rather bear them al then this burden ; I have felt much affliction in my dayes , but this burden and this weight , is most greivous and heaviest of al , Oh! if the lord would but take off this weight , and this burden from me , let him lay what weight and burden upon me he wil. Thus the soul that is rightly burdened with sin is affected . The Eighth Burden of sin . Eighthly , Again , Though it feels much weight of sin upon it , Yet in al this it Justifies God , and doth not think hard thoughts of God notwithstanding the heavy hand of God is upon him . It s true I feel Gods heavy hand is upon me ; and presseth me sore but yet Gods hand is just , he is righteous in al this , let him have glory whatsoever becoms of me , for the truth is , I have brought this burden upon my self ; there was a time that I heaped up one sin after another , as if I could never have had weight enough upon me , but now I find it heavy , Oh! the Sins of my youth they lie heavy now upon my soul , my lying and Swearing , And the Loss of my time , and my Saboth-breaking ; Oh! the Lord is righteous in al his waies . And in this manner doth the heart work that is burdened in Such a way as the Lord doth intend good unto . The Ninth burden of Sin. Ninthly , And lastly ; though it be under such a burden as is almost intollerable Yet it is not Sunk down in Despare , under its burden , as a beast while it is under a burden , for a little while it wil strugle and strive under it , but afterwards it wil lie down and be sullen and die under it . But now those that are burdened with sin in such a manner as the Lord doth use to prepare the heart for his Sonn by ; they feel the weight indeed of it , but so feel the weight as they labor , that is , their hearts are yet active and stirring and working , attending stil upon any directions that God hath to give them out of his word , their hearts do keep active and crying to God and waighting to know what the mind of God is towards them , and are willing to do any thing that God shal require of them , they do not lie Sullen and dead as it were under the burden of their Sinns . Now if there be any Soule in this condition expressed in the nine particulars before mentioned , if there be any such as these , Know , that these are they that Christ doth in a more especial manner cal unto , and Saith ; Come to me yee that are thus weary and heavy Laden and I wil give you rest . CHAP. IV. Two Cautions touching the Burden of sin , 1. That 't is no condition of the Covenant of Grace . 2 That it doth not interest the soul in Christ , nor give it rest in him . Whereunto certain Consequences are annexed . NOW I must lay down two Cautions before I come to give the Reasons of the Point . Object . You will say , What do you speak of these burdens , of the necessity of the souls being burdened with the weight of sin , that it may come to Christ for ease and rest ? surely there is no such thing required . Answ . To that I answer , That al this burden of the soul for sin , is not any Condition of the Covenant of Grace , that must be granted ; there is no other Condition but beleeving in Christ ; it is not looked upon as a Condition . In the second place , you must know , That all this burden of the soul for sin , it doth not interest the soul in Christ , nor give it rest in Christ . I may be thus burdened for sin , yet except I do beleeve indeed , that there be an act of faith beyond this , I shall not obtain rest . Then hence , we must not ground our faith upon being burdened for sin , to think , because we are burdened , therefore we shal be pardoned and saved ; we must not lay the stress and weight of our faith , upon the feeling the weight of our sin , that which we must pitch our faith upon , is not our trouble , the trouble of our souls for our sins ; but those troubles that the soul of Jesus Christ suffered for sin . It is a note of great use , and I beseech you observe it ; you must know this , That when your hearts are troubled for sin , you must not think that this is the Condition of the Covenant of Grace ; nor you must not make this the object of your faith , as to think thus , because I am thus troubled , therefore I may beleeve that my sin is pardoned , no , I must not pitch my faith upon my own trouble , but upon the trouble of Jesus Christ ; those troubles that the soul of Jesus Christ did endure by way of satisfaction . First : Then hence will follow , That it is not any degree of trouble for sin , how much soever one hath been troubled for sin , or how little soever that gives them interest , or not interest in Christ . I say , it is not the measure of it ; for certainly if we could come to Christ without any burden or sence of our sin ; if it were possible that we could come to Christ ( I say ) without any such being burdened for sin , we might ; but because that Jesus Christ doth work upon the heart in a rational way , as a rational Creature , although he doth work above Reason , and conveys supernatural Grace that is beyond Reason ; yet still he doth work upon the heart as a Rational Creature . Now therefore the work of Reason must be made subservient to the work of Gods Grace , usually , when the Lord works upon a soul , he makes use of the work of Reason , to make that subservient to the Work of his Grace . Now because no man can come to a Savior , but he must know what need he hath of a Savior ; therefore if I come to Christ as a Savior to save my soul from sin , I must apprehend what sin is , that I may be sensible of it . Secondly : If God doth work upon the soul as a Rational Creature , then he makes use of this to be a means to stop the soul in the course of sin ; for before the sinner is made sensible of the evil of his sin , he goes on in a full carear as it were , and nothing wil stop him in his course . But now when the soul comes to be thus burdened , the soul it stopped , and doth not run in that full stream of wickedness as it did before , and that is one good means to help the soul towards Christ , the very stopping of it in the course of sin . Thirdly : This is the means in a Rational way to make the soul attend to any call of Christ , for before Christ may call to sinners out of his Word , Come to me , and beleeve in me , but they do not feel the burden of their sin , and therefore they do not come ; if a man be under a heavy burden in a dark night , if he hears the least noise of the feet of any man , then he cries out for help . So the soul under the heavy burden of sin , doth rejoyce to hear of any direction out of the Word to come to Christ . Fourthly : The soul comes to prize mercy , and mercy will take a deep impression upon the heart that is burdened ; when the heart is burdened with sin ; Oh , how dear , and sweet , and precious , are mercies then . Fiftly : And further , When the soul is burdened with sin , it is in a Rational way prepared to take the yoak of Christ . Before it did cast it off , but now feeling sin to be a heavier burden than any other whatsoever , it is more prepared to take upon it the yoke of Jesus Christ ; now when the soul is under this burden , then Christ calls in love to ease and give rest to those souls that are under such a burden . CHAP. V. The Reasons of the former Doctrine . 1. Christ hath all mercy in him . 2. The end why he came into the world , was to give rest to burdened souls . 3. Christ himself was once under some kind of this burden . 4. He is to have the glory of all the ease which is given to sinners . THe Third thing is , Reasons why Jesus Christ doth desire and invite souls to come to him . REASON I. First : Because that all is given to Christ ; Christ hath all the mercy of the Father in him ; for the fulness of the Godhead dwels in him , and therefore he must needs pitty such a soul . There is a Law in Deuteronomy , That if a Beast be under a burden , and ready to perish , God requires that you should not withdraw your self from the Beast , though it be the Beast of your Enemy , but to help it . Now if God would have us to be so merciful ( who have but drops of mercy in us ) when we see a beast , and that of our Enemies , under a Burden , Then surely the Lord Christ that hath the fulness of the mercy of the infinite God in him ; when he shall see an immortal soul under such a burden , and ready to perish , and it cries to him for Help , certainly Christ will ease and help that soul . REASON II. Secondly , We know that Christ came into the world on purpose , Christ was anointed and sent for that end to bind up the broken hearted and give them ease ; Christ is designed by God the Father for this very work , and therefore he wil do it ; he is appointed by God the Father for to ease burdened Souls , it is his work ; therefore when Christ sees any poor soul burdened under sin , saith Christ , here is work for me ; He came not to cal the Righteous , but sinners to Repentance , Here is that that I came from Heaven for , it is the very business that I was sent from my Father to do ; it is the work my Father sent me into the world for . REASON III. Thirdly , Christ himself once felt some burden of this kind , and he knows what it is to be burdened with Sin , He was made sin for us , So the Scripture saith in the 2 Cor. 5.21 . He was made Sin ; Christ had the weight of al the Sins of the Elect upon him , and did feel what the weight of sin was . Christ hath experience what it is to be burdened with sin , and with the wrath of God the Father for sin . Certainly when Christ lay groveling with his Face upon the ground and sweated drops of blood then he was under a great burden . Christ had the great burden of mans sin upon him , and of the wrath of God that was due to mans sin , and he had it upon him til he sweat under it ; Now Christ himself having been under it ; certainly he cannot but pitty poor burdened Sinners . REASON IV. Fourthly , It is Christ that is to have the Glory of the ease of sin , and those souls that are burdened for sin , if ever they have ease ; they wil give the Lord Jesus al the Glory . Now first Christ having al the Mercy of God the Father , and being sent into the world to bind up al broken hearts , and having experience of the burden of sin . And fourthly knowing that he shal have al the Glory , in delivering and easing of Souls ; certainly Christ doth account it worth al his sufferings , that he might have the Glory in easing of troubled Souls , as many Chyrurgions account it to be their Glory , to have the Honor of curing desperate cures ; the Lord Jesus wil Glory in this to al eternity . When al the poor burdened Souls that ever he did ease shal be brought before him , and shal be acknowledged before God and his Angels . Oh! here are those , many thousand Souls that were under their burdens , and were ready to perish and I have eased them , and here they shal rest from al their labors for ever ; Christ cals Sinners upon these gro●ds . CHAP. VI. The Application , Exhorting Sinners to come unto Christ , with Answers unto certain Objections . APPLICATION . NOw for a word of Application : doth Christ cal for burdened Souls ; to come to him that they may have rest ? Then those that are burden'd should harken to what Christ saith in this Congregation this morning ; Is there any poor soul that is ready to perish under the weight of sin , that goes under the Load of it ; Christ cals to that Soul to come to him . It were a grievous thing for Christ to come and cal into such a Congregation , and there should be none there . Nay , I cannot but think , there may be many in this Congregation that shal hear the cal of Christ . Christ many times cals where there are none to answer : we may say in this case as our Saviour Christ said in another , the harvest is great , but the Laborers are but few ; So we may say , the harvest of sin is great , but the Laborers under the burden of Sin , are but very few : many there are that would cast the burden of sin upon Christ , but they do as the Pharisees did , cast heavy burdens upon others , but they themselves wil not touch them with one of their fingers . So many would cast the burden of sin upon Christ , but they will not feel it themselves . O! let me speak to you , What Chamber , or Closet can witness that you have been sending strong cries unto God , as being under that grievous burden . A beast if it lies under a burden , it wil roar and cry out for help . So certainly if your souls were prest with the burden of sin , there would be mighty cries to God to ease you of that burden : But to most people in the world , sin is very light : Well , know , That as Christ himself felt sin to be a heavy burden , so one way or other they must feel it , either here , or hereafter ; but blessed is that man or woman , that feels the weight of sin while he may be delivered from it , that he be not hereafter prest under the weight of it . We read of Pharoah , when the people of Israel came for ease , he bids them go to their burdens ; that , that he did unjustly , Christ might do to many righteously hereafter , when you upon your sick beds , or death beds hereafter , shal cry for mercy , Christ may say to you , go to your burdens ; when any thing of the Word came to press sin upon your souls , you cast it off . O! 't is a dangerous Condition , when men and women cannot only sin enough : but now when any truth of God should lay sin upon their hearts , they cast it out , and they think hardly of those Truths of God that would come and ●ind their sins to their Consciences , and so burden them with their sins ; but it should be otherwise with us . If those that be thus laden with their sins , be those that Christ doth call to him , we should not think so hardly of those Truths of God that doth reveal the evil of sin unto us , but rather let us joyn with those Truths of God , and labor to burden our own hearts ; for you see that those that are burdened , Christ cals them to him that they might have rest ; there is no other burdens that we are to bring upon our selves , but rather seek to avoid them ; but as for the burden of sin , we are to burden our hearts with that , and to labor to lay our sins to our hearts , and to press them there , and to charge them upon our own Spirits with all the aggravations we can , and to joyn with the work of Gods Spirit , when the Spirit of God comes to lay sin upon the soul , to joyn with it , and to say , Lord , I begin to be more sensible of my sins , than I was before , Lord , humble me through it , let me be under thy hand as long as thou pleasest , only work thy good work upon me . Object . But you wil say ; We may sink under the burden of Sin. Answ . O no ; those that cast off the burden of sin they are most like to sink under it ; now can you think that the Lord wil Suffer such a soul to sink under the burden , that doth burden it self , that God might have glory : But those that are unwilling , and are forced to be burdened , that never are sensible of the burden of sin , til al the props and Comforts of the creature are taken away . Upon their sick beds , and death beds , then men are burdened with Sin , and why ? because the props are taken away ; before they had comforts , and estates , and such things which are as so many props ; but now God comes and takes the props , and down they f●l upon us . That is the reason that many upon their death beds lie Ro●ring and Crying out so bitterly for their sins ; and why ? because the Lord hath cut asunder the props , and now it lies heavy upon their hearts . Now Christ cals ; come to me you that are weary and heavy laden ; come to me saith Christ , Know that you are in a fa● better condition , than you were , when you went on with delight in sin ; you are now in the way that God doth use to bring them in , that he hath a purpose to do good unto : I remember in the Gospel where the poor blind man cryed to Christ , O Son of David have mercy upon me , and stil cryed ; at length Christ heard the cry of the blind man and asked what it was ? Now those that were by him , they go to the poor blind man and say to him , be of good comfort , he calls ; he might say ; I , but my eyes be not opened ; I , but be of good comfort he calls . So I say to al burdened Sinners ; be of good comfort troubled soul , Christ calls thee ; he saith come to me al ye that are weary , and heavy laden ; he doth not say , thou that art so much laden ; Christ cals thee to him . Object . I but ( thou wilt say ) I have no ease , if I were sure that my sins were pardoned , & I should be saved , then I should have ease and comfort . Answ . I but poor soul be of good comfort , thou art called ; he doth not say , thou art a wretched wicked creature , and depart from me thou cursed , as he wil say to sinners hereafter ; that might have been thy condition ; but thou didst not heare the voice from Christ this day , depart from me : but thou doest heare this voice this day from Christ , Come to me al you that are weary and heavy laden : Christ is neer to you ; the Lord is neer to the broken heart ; he is neere to the contrite spirit . And know this , the longer thou art under the burden of thy sin , there wil come the more comfort hereafter . Now there is a burden of sin upon thee , and there wil be a weight of glory , hereafter ; So the Scripture speakes of a weight of glory , as wel as of a weight of Sin , be willing to beare the weight of sin quietly ; say with the Prophet , I wil be willing to beare the indignation of the lord because I have sinned against him . So say thou : 't is fit my soul should beare a burden , be content to wait now , do you the same thing that Christ did when he was under his burden : mark what he did in Heb. 5.7 . See how the heart of Christ was affected when he felt the weight of our sins upon him ▪ In the dayes of his flesh he offered up prayers , and supplications with strong Cryes and teares unto him that was able to save him from death , and was heard in that he Feared . Goe thy way O Soul , and get into the presence of God , and tel God of thy burdens that thou feelest , make thy moan unto him , and let it be with praiers and supplications , and strong Cryes ; and tel him Lord I fear least my soul should be prest down to eternal death under this burden : tel him of thy feares this way , and it is very probable , that thy soul shal be heard , and according to this invitation here , surely , there is rest for thee as wel as for any , while thou art crying out under thy burden , for ought thou knowest , or any Angel in heaven the pardon of thy sins may be sealling in heaven , and therefore do not make any desperate Conclusion against thy own Soul , for thy pardon may be a sealing , and then the Lord wil send a messenger to tel thee of this . Nay , do I tel thee that the●e wil a messenger come . Behold here in this text , the Lord Jesus Christ comes , the Angel of the Covenant cryes to thee , Come O Come , come freely , though thou hast no good at al in thee , there is enough in me to give rest unto that soul that doth most labor under the greatest burden of sin that ever was . I 'll now conclude with that that I began with al at the first . O remember again the dependance of these words with the former ; that he that cals to thee to come to him for rest , it is he that hath received al things of the father ; and what hath he received them of the Father for , but for such poor Soules as these are ? CHAP. 7. The Burden under the law laid open in Eleven particulars , 1. The Law Requireth of us such things which we are unable to perform . 2. It Requireth absolute perfection . 3. It Accepteth not of any of our Endeavours . 4. Vpon any one breach of the law the Sinner looseth al ability for ever keeping any part of it afterward . 5. Vpon any breach thereof , it presently bindeth over the sinner to eternal death . 6. It requireth constant obedience . 7. Being once broken , it cannot be satisfied with any after obedience . 8. It accepts of no repentance . 9. It only layes open a mans misery , and there leaves him , without shewing him any remedy . 10. There is no appeale from it , nor repealing of it . 11. The more it cometh to be revealed , the more are our corruptions Stirred up . Where some Objections are answered , or Doubts resolved . HAving finished the burden of the guilt of Sin. The next is , the burden of the Law. Come to me ( saith Christ ) you that are weary and heavy laden , and I wil give you rest , viz. You that labor under the burden of the Law , and Legal performances ; I wil put those two together having a necessary dependance one upon the other : though I intend to handle them distinctly . First , You who come to see the great bondage that you are in under the Law , and feele the great burden that is upon you in seeking after justification by the law and have done so for a long time ; saith Christ , know that you have been deceived in looking after your justification on that way ; you have labored , and toyled in vain , for it wil not be gotten that way ▪ Come to me , and you shal have such rest to your soules , as you never yet have felt , nor never shal feel by that way . This I take fully to be the Scope of Christ , as wel a● the other . Now for the burden of the Law ; That the Law compared to a burden wil appeare by that expression which you have in Rom. 6.14 . For sin shal not have dominion over you , for you are not under , the law , but under grace ; He Speakes to those that were delivered , and faith , they were not now under the Law , there was a time indeed that they were under the law ; the Law lay upon them as a heavy burden ; but they came afterwards under grace , & they had a yoke there also ( even grace it self brings some kind of yoake ) but not such a yoake as the Law doth . Christ himself saith , take my yoak presently ; but the yoke is very easie in comparison of the yoke of the Law. Now that I might open what the burden under the Law is ; which if a sinner comes to understand , any soul once comes to understand ; it is impossible but it must be laden and burdened ; it wil be a load upon them , a heavy load to those that understand it ; even the burden of the law . Therefore for the understanding of it which I look upon as exceeding necessary , or else you cannot understand Christ aright ; for it is not enough for us barely to understand Christ ; but we must understand Christ as one that is the great Saviour , to deliver us from the Law ; one that comes to give rest and ease to us from the Law ; Now except we understand the yoke , and burden of the Law , we cannot understand the worth of Christ in comming to give us ease and rest from it . 1. Then I shal endeavour to shew what the yoke and burden of the Law is . And then what is the burdensom Condition of the Soul that seeks after Righteousness by Legal performances . In the first place , the Law requires of us such things that we are not able possibly to performe ; it requires things of us that we cannot do ; you wil say that is a greivous burden indeed , to be put upon that that we cannot do : now the Law doth so onely at the first , that you may not think it hard it doth not put you upon any thing that God did never inable you to do , for that you would say were hard , and how could God justly do it ; but it puts you upon that which now you cannot do ; but you have brought this [ cannot ] upon your selves ; it would not have been any burden , to Adam , as God made man first in innocency , there the Law could have bin no burden : but now as we are fallen Consider what our Condition is now , and it is a greivous burden , for it puts us upon that which we cannot do , al the strength that we have should it be put forth to the performance of the Law , yet we could not do it ; but we must not think that because we have lost our power , therefore Gods Law should not goe on ; the law hath its course whether we have power , or no power , because God gave it us , and we have lost it , this I take to be the meaning of that Scripture in Acts 15.10 . Now therefore why tempt you God to put a yoke upon the neck of the disciples which neither our fathers , nor we were able to beare ; The law is such a yoke which neither we , nor our fathers were able to beare . Object . I : But it may be said , this is meant of the ceremonial Law. Answ . To that I answer , Certainely , if the ceremonial Law were a yoke , then take al together Ceremonial and moral and it was greater ; take meerly the performing of outward Ceremonies , and it was not such an intolerable yoke ; but we must take the whole Law in the latitude of it , & that wil appear to be the meaning ; for the question was here , not only about the ceremonial law ; but about Moses Law in general , and about justification by it : this was the Question that the Church of Antioch sent to the Church of Jerusalem to be informed about , for this was al the Sinod that was here in Acts , 15. there were Certain men came from Jerusalem to the City of Antioch and there taught , that they must stil of necessity keep Moses Law for justification . Now the Church of Antioch being troubled that some should come from Jerusalem and teach this doctrine amongst them ; they Sent certain Brethren to the Church of Jerusalem to be informed further about this question , and you may see at the ● . verse , There arose certain of the sect of the Pharisees which beleived , saying that it was needful to Circumcise them and to command them to keep the law of Moses as to the matter of justification . Now in the assembly of Jerusalem Peter riseth up and tels the rest , that they should take heed what they do , and not put such a yoke upon the disciples , especially that of the law , which neither we nor our fathers were able to beare ; and that it is not only meant Ceremonial but moral ; it appeares at the 11. verse We beleeve that through the grace of our lord Jesus Christ we shal be saved even as they . Now the grace of our lord Jesus christ is not only opposite to the ceremonal law , but to the moral Law , when it is taught in way of Justification to life . So that this law that is such a yoke is that that is opposite to the grace of Christ that brings salvation ; it is that law that reveales Sin ; it is that law which is the minister of death , by which the mouths of al come to be stopped , so that it is a heavy yoke , those that are under this Law : that is , such as are under the first covenant , the Covenant of works , that seek for Justification by that , they are under a greivous burden , they are the children of the bond woman , for the law requires that that is impossible for them to do . Now when a soul comes to see and understand it self to bee under the law such a Law as requires things impossible to be done ; this burdens the soul , & so by this means it comes to see the need it hath of Christ , and Christ cals to such to come to him : as if he should Say : So long as you continue unbeleivers in your natural condition , you are under Such a covenant for life , as requires that of you which you cannot possibly do and therefore there is no resting in that condition : Come therefore to me , take my yoke , my easie yoke , the other is a heavy yoke : But I wil shew you a way for ease and rest to your soules . That is the first . But though the law may require hard things , & impossible things yet it may remit in some other things . Wherefore . 2. In the second place : this is the yoke and bondage of the Law : that in every thing that it doth command , it doth require absolute perfection ; accepts of nothing but absolute perfection in every thing that it doth Comand ; it doth not onely comand hard things ; but whatsoever the law requires , it doth require an absolute perfection in it , or otherwise casts the Soul if there be but a failing on any particular in any degree of that which the Law requires , the Law casts the Soul by it . It requires not only that the thing should be done , but that it should be done , in a right manner ; that it should be done out of a right principle , that it should be done in the perfection of degrees , to the uttermost that is required : that there should not onely be a direction of our lives according to the rule , but that we come up fully to the Rule , this the law requires : Now what a miserable yoke and burden is this , for a poor soul to look upon the Law as requiring , first things that I cannot do . And secondly absolute perfection admitting of no imperfection at al : this is a heavy yoke : this neither we nor our fathers could beare : and those that come to be sensible of this , must needs be under a greivous burden , and so se a need of Jesus Christ , Christ cals those that do understand this . It is true if it were thus , and people were left without any help , and remedy , it were a sad condition ; truly if christ had not come into the world to put himself under the law , we had been left thus ; and al those that do not understand the Gospel , that have not had Christ preached unto them they are al thus , they are al in this Condition ; they are under a law that they cannot performe , that law which doth require absolute and perfect obedience in every thing or else casts them . Thirdly , The Burden of the Law is this ; you may say ; though it doth require perfect obedience ; but wil it accept of no endeavours at al ? suppose we do endeauor to obey to the uttermost that we can ? There are many men wil require things that are hard , and beyond strength , I but when there are endeavours to do that that is required , that wil be accepted : wherefore we are to know this ; that the Law accepts of no endeavours ; though a man , or woman should strive their hearts out to obey , to come to the height of the perfection of the Law , the Law doth not accept of those endeavors : It is true , when the Soul comes unto Christ in the Gospel ; when the Soul comes under the covenant of Grace ; endeavors are accepted ; therefore do not say that God wil not accept of our endeavors , and why should we endeavor ? Yes , if you come unto Christ your endeavors wil be accepted , as we shal shew you when we come to discourse the rest that the Soul hath in Christ ; But now here is an argument to drive poor souls to Christ ; to consider that while you are out of Christ , your endeavors are not accepted , you are not in away of life ; for life , and Salvation , it is not to be had in the condition you are now in : for the Law requires obedience , it must have the work done ; you can be but either under the covenant of works , or the covenant of grace ; so long as you are under the covenant of works , there the work is called for , and not meerly endeavors , that wil not do ; therefore the Apostle saith in the Rom. 10.5 . For Moses describeth the righteousness of the Law ; that he which doth those things shal live by them : You must either be Righteous by the Righteousness of the Law , or by the Righteousness of Christ ; now if you would be Righteous by the Righteousness of the Law ; hear what it is ; he that doth these things shal live by them ; If you do them , Moses doth not say , he that endeavors to do these things ; he that strives to do these things ; No , but Moses saith he that doth them ; he that doth these things shal live by them ; it must be doing ▪ and not endeavoring , that the Law accepteth , and that is the third thing wherein the bondage of the Law consists . Saith Christ come to me and you shal have rest ; it is by beleeving in Christ that you must have rest . There can be no rest but a grievous burden upon the soul til it doth come to Christ ; if it doth understand things ; and if it doth not understand these things , it is in so much the worse condition ; though perhaps it be not sensible of such a burden through ignorance , as most people spend off al their daies and through ignorance do not come to be sensible of it ; but when the Soul comes to understand what tearms there are between God and it , and how it must stand before God , that it must either stand by vertue of a Covenant of Works , or a Covenant of Grace , and that al naturally are under a Covenant of Works ; and so long as I am in my natural Condition , I am under such a Law that accepts of no endeavors , this must needs be a great burden unto the Soul and make it to see an absolute necessity of going to Christ for ease and Rest . Fourthly , the burden of the law is exceeding great in this respect . That upon any one breach of the law , the soul comes to be broken so as to lose ability to be able to keep any part of the Law for ever ; I said there is this in the Law more then in the Gospel ; that upon any one breach of the Law in the Covenant of works , the soul comes to be so broken , as to loose all the abilities of ever keeping any part of the Law again ; as thus , I shewed you in Adam . Adam was the Head of the first Covenant of works , of the Law ; now Adam he breaks it in one particular , failed in one Particular of what God required of him , and in breaking of it in that one thing , he , and al his posterity was so broken that they lost all their abilities of keeping of the Law for ever , except God come and create any ability , they have lost what ability was given at first in their Creation ; so then this is a very great mistery , that one by doing a thing that is evil should weaken the contrary habit ; that by doing a thing that is evil we should quite loose the Habit , that is quite loose the habit by one act ; and not only loose the habit that is contrary to the particular evil that we do , but loose al habits of al good whatsoever , and that by one act ; now this is a thing above Nature ; this is only by vertue of the covenant of works . God makes such a covenant ; it runs upon such tearms , as if Adam did but sin in one thing , he must die ; that is , his Soul as wel as his body must die a spiritual death , and so loose al habits of al Grace . And this is the Reason , why we are by Nature dead in sin . Further , such is the condition of the Law , that suppose God should restore us al to be as perfect as ever Adam was in the state of innocency , void of al sin , and having the Image of God perfect , and then God should come and put us upon the covenant of works again ; I say if we then should but fail in any one thing , it would break us so , as we should loose al our abilities to perform any duty ever after : this is the condition of the law ; But it is not so with the Gospel ; though we sin against the Gospel ; we do not presently loose al our habits of Grace ; But the Reason of the difference ; That though Adam when he sinned against the Law , he lost al his habits to do any good after , and that though we sin against the Gospel ; yet we do not loose those habits . That I shal shew afterwards , when I shal come to shew , that the yoke of the Gospel is easier then that of the Law. And that is the fourth thing in the burden of the Law. Fiftly , The first thing is this . That the Law upon every breach it doth take advantage against the soul presently ; I say takes advantage against the soul presently and binds it over to death , to eternal death , presently binds it over ; Yea , and doth actually put it under a curse upon every breach , instantly it doth it ; its true , the law it may be is not presently executed , as soon as a sinner hath broken it , but this is certain that though God doth not come upon you as soon as you have broken the Law , yet know that there are these three things come upon every one that is out of Chirst , as soon as any one sin is committed , there are these three things come upon him presently . First , He is bound over by Gods Justice , by such abond as hath more strength in it then al the power of Heaven and Earth is able to break ; as a man that hath done that that is evil , it may be the Law hath not present execution upon him , I but he is bound over presently . And not only so , but in the Second place , the Law passeth sentence , the binding over that is the guilt , but the Law passes sentence upon the sinner , and condemns it ; the Soul is presently under the sentence of condemnation . Thirdly , The Law puts the sinner under a curse , for so it is in the latter end of the 27. of Deu. Cursed is every one that abides not in every thing that is written in the Book of the Law to do it . Mark , [ every one ] that abides not [ in every thing ] he is pronounced accursed , and that is a fift perticular . Sixtly , And in the Sixt place . This Law requires constant Obedience also : and such is the rigour of it ; that if you should obey it never so much for a great part of your lives ; If you should conceive you could obey it perfectly for a great while ; yet if at last you should offend in any one particular you are cast for al ; and al that you have done before is utterly rejected ; it wil take advantage against you for any one particular . If it were possible that all your life time you should keep it and at the last houre of your life break it in any one particular ; certainly you would be condemned by it ; this is the condition of the Law ; for so it is in those words that are named ; though you do it , if you do not abide to do ( every thing ) If there be but any one thing whereby it can take advantage , it will certainly condemn you for it . This is the condition of al that are under the covenant of works ; and is not this a load ? Would not this burden the Soul ? If so be the soul comes to understand it ; and whether it understands it or not , yet certainly it is the truth of God. Seventhly , A seventh Burden of the Law is this , that when once the sinner hath broke it , the Law cannot be satisfied with any obedience which may make amends afterwards , by any thing that the sinner can do ; suppose a man should be never so angry and offended , he that hath offended him may make amends , again a Servant thinks , though I have offended my Master and done so many faults ; Yet , I wil make amends for al. So many people think though we have broken the Law of God ; and lived a great while in sin , and done that which is evil ; yet we wil make amends again ; and we wil give almes ; and come to Church and the like . These are the Reasonings of many poor Ignorant hearts , that do not understand upon what tearms they stand with God ; al the Children of men stand before God either under a Covenant of works ; or under the Covenant of Grace , one of the two : now those kind of men that Reason after this manner , surely they are not acquainted with the Covenant of Grace ; they are under the Covenant of Works ; and now let them know that the covenant of Works admits of no such amends as they speak of ; but when once you have broken the Law all that ever you can do ; If you could live a thousand years never so strictly ; or be willing to suffer never so much for God ; yet all this will not satisfie for what is past ; many when they have sinned and their Consciences are a little awakned for it , then they think to live better and to do otherwise afterwards ; as if they would make amends for what is done before ; but you must know that this is a meer deceit and wil not satisfie , you must come to me saith Christ ; you must come to Christ and beleeve in him , or otherwise all that you can do wil never make amends ; you wil say , If we cannot make amends what shal become of us ; it is true , if there were not a Savior , a Christ : our condition were sad Certainly amends must be made , but it is impossible that ever you can make amends : and this you must think of : you must not only think of what you are bound to do , for the time that is to come : but how the breach of the law shal be made up for that which is past ; & when the sinner comes to think of these two together , I have thus sinned , Lord what shal I do for time to come ; I & what shal I do to make up the breach of the law for that which is past ; this wil burden the soul ; and the soul wil feel upon this such a burden that nothing in the world can give it rest tel it come to Christ ; If we did apprehend this we would see that our Condition out of Christ were a restless condition ; and this invitation of Christ would be very acceptable . Now because I was loth to tel you of rest before I had opened a little this burden , for otherwise you might say as those Jewes did to Christ in an other case when Christ told them If the Son made them free , they should be free indeed ; why , Say they , are we bound to any man , it is in John. 8.32 . why do you talk of freedom to us . If I should have gone on in the invitation [ Come to me and I wil give you rest ] come to Christ . Why what restless Condition are we in , you might have said ? But now when you see your restless condition , then I suppose you wil be willing to harken to the invitation [ Come to me and I wil give you rest ] those things wil make you to know what it is to beleeve , and to come to Christ , when you come to understand what you are in being out of Christ . 8. An eighth particular is this ; That the Law accepts of no repentance , as it wil not be made amends for ; so it wil not accept of repentance . Let the Sinner be never so sorrowful for what he hath done , and lament his sin never so much ; if he could bewail his sin with teares of blood , the Law would not accept of this . You wil say this is a strange doctrine , that our repentance should not be accepted of . I do not say absolutely , that God wil accept of no Repentance ; but I say that the Law wil accept of no Repentance . Repentance is the doctrine of the Gospel ; the Law preacheth no such doctrine as the doctrin of Repentance ; it is an evangelical doctrine : but now repentance , that is merely trouble of Conscience , that I see my self in such danger of the Law , this may be a natural repentance , and not evangelical ; that is , I see I have undone my self by reason of my sin , and now am troubled , and so go no further ; I say this is a natural repentance , and not evangelical . When you do think of repenting of your sins , this is a saving meditation for you to think of your Repentance , thus : I am now sorry and Repent , and am humbled for my sin ; I but this is through a second Covenant , through a covenant of grace , that this can be accepted , it is infinit mercy in God and that in Christ , it is purchased by the blood of Christ , that any Sorrow for any sin shal ever be accepted of God , you must thank Christ for that ; and therefore when you come to the work of mourning for sin , you should come to it as a work of the Gospel , as an evangelical work , and so come freely to it ; for that which is a work of the Gospel , is a fruit of the blood of Christ , and it is a great mercy of God unto you that you may be admitted to come before him to sorrow for your sins in such a way as you may be saved : al your tears , and trouble for sin except it be through the grace of the gospel , it is not accepted , and yet how many thousands of poor souls never think of this in the work of their repentance ; perhaps when they lie upon their sick or death beds , their consciences tels them that there is a hel and misery for sinners , and there they lie roaring and Crying out , but the truth is they never understand the way of God in the Covenant of grace : and how the Lord hath looked upon the Children of men under the Covenant of works , and now hath entred into a second Covenant through his Son , and there hath provided a way for their salvation which could not be in the other covenant : we are to know that the law doth accept of no repentance ; now O! what a bondage is this that when I am sorrowful for my sins , and think that God wil pardon me , then I am curst by such a Law , that wil accept of no repentance : but when we come to Christ , there Godly sorrow is accepted of : and it is said to be Sorrow unto life , but that is the priviledg of those that are under the covenant of grace in Christ : therefore consider seriously of this point , that you may make a difference between a covenant of works , and a covenant of grace . I know nothing in al divinity that is greater for you to understand then these two things : and those people that are not acquainted with these two covenants , they understand but little in those misteries of religion that may bring Salvation ; I say little or nothing of true divinity is understood by people , that do not understand the difference between the first and the second covenant , between the covenant of works and the covenant of grace ; and the right understanding of the difference between these two , would let in abundance of knowledg . I dare undertake that after people come to have the understanding of these two , and to know the difference of them , in one quarter of a year , they wil come to have let into their hearts more knowledg in the main principles of religion then they had in many years before , and for want of knowing this one thing , people do most grosly mistake in abundance of points of Religion , and never come to understand , and to know christ at al in that way that is propounded in the Gospel . And that is the eighth thing . Ninthly , In the Ninth place : the burden of the Law appears in this : that it only opens to man his misery , and there leaves him ; as if a Chyrurgeon should open a wound , and there leave it , ( as it were ) in the open aire . The Law tels not man of any way of Redemption , of any way of deliverance , but meerely shews unto us our misery and so leaves us . I do not mean the law that is in the book of the old testament , for there is Gospel mingled . I do not say that Moses doth not tel us of any way of Redemption ; but I mean the Law of the Covenant of works so far as that is revealed in Moses , and that is revealed in the new Testament in a great p●rt of it ; that only shewes us our misery , and there leaves us ; but grace , and truth , and mercy , that comes in by Jesus Christ . Tenthly , A tenth particular wherein the greivous bondage under the law appeares , is this . That it is such a Law as there can be no appeal from it , no , nor no repealing of it , though it be thus strict , and thus severe , yet I say there is no appeale from it , nor no repealing of it : there are many Laws that we may appeal from one to another , or if that Law be hard it may be called in again : we cannot appeale from the Authority of this law ▪ nor can it , be repealed . You wil say , this excluds us from al help , though there be many hard Laws made by men and as long as they stand in force people are in a very sad Condition ; yet there may be meanes to repeal them : but as for this Law there can it seems be no appeale from it , nor repealing of it . May we not appeale from Gods justice to Gods mercy seat ? I have indeed spoken of such an expression , but that expession must be warily understood , for the truth is there is no proper appealing from the justice of God to his mercy ; when the sinner comes to Christ it hath the pardon sealed in the Court of justice , as wel as in the Court of mercy ; there is no soule that is saved , but Gods justice is as wel satisfied as his mercy is glorified , nor no repeale of this law . What must the law stand in force then ? yes , the law shal stand in force , and yet there shal be thousands of soules saved . How is that you wil say ? This is the mistery of the Gospel that the law shal stand in force , and yet men shal be saved , there shal be a way to save men for al this , Certainly if the Law went on in its course , one would think that it would carry on al mankind to eternal destruction ; yea , and so it would have done but onely for this great Saviour , and redeemer Jesus Christ that cals Sinners to him , that they might have rest . He comes and puts himself under the Law and what the Law requires , he doth , and he Suffers ; so that here is al the alteration , the Law goes on , and hath its course , onely whereas it might have required to have had the course of it upon our selves in person ; now God is content that it should have its course upon our security . When a man oweth a debt , the Law requires performance , it s one thing to have the law repealed , and an other to have the debter delivered : if a sure●● wil come and undertake the debt , he is delivered though he hath not paid it , & yet the law hath its course ; for the surety dischargeth what the debter should have done : so the way of salvation for any soul , it is not either by appealing from the law , or by the repealing of the law : but we must look upon the Law to have its course , only to have its course upon Christ our surety , who hath fully satisfied the law , and Christ looked thus upon , is the true object of our faith , and except we apprehend Christ thus , as one made under the Law as the Scripture saith , and one that did indure the law to have its course upon him , and so to satisfie the law : except we look upon Christ thus , we look not upon him as the right object of our faith ; and Christ he thus cals upon you that are weary and heavy laden to come to him : as if he should say poor Sinners that are under such a Covenant as this is , you know that though it be not repealed I have come and put my self under this law , it hath had its course upon me ; come to me , and the law shal be sattisfied , it shal have nothing to say against you , but you shal have through rest in me : come therefore to me . Eleventhly : The Eleventh thing in the Law is , That it is so far from inabling us to perform that obedience which it requires , that ( in regard of our own wretched condition that we are now in ) the more it comes to be revealed , the more are our Corruptions stirred up ; it doth through our fault , not from any fault in the Law , stir up our Corruptions so much the more . Luther compares it to Water cast upon Lime , the Law coming into the heart being in its Natural Condition till God oovercomes it by the Grace of the Gospell , is stirred up so much the more . You have a notable expression for this in the example of Paul , who felt it thus in himself , in Rom. 7.5 . For when we were in the Flesh , the motions of sin which were by the Law , did work in our members to bring forth fruit unto death ; and again in ver . 8. For sin taking occasion by the Commandment wrought in me all manner of Concupiscence . It took occasion by the Commandment ; there are many people that are the worse by hearing the Law revealed unto them , until God pleaseth to overcome their hearts by the grace of the Gospel . Now put all these together , and the soul that comes to be enlightened to understand these , do you not think that such a soul wil be burdened ? Is it not a burden to be in this Condition ? Is it possible that the soul can have any rest in this Condition ? You will say , these things are hard in themselves . But first if you did but understand the infinite holiness there is in God , and the infinite Justice of God with whom you have to deal . And if you did but understand the perfect Condition that God did make man in at the first ; present before your souls the infinite Holiness and Justice of the great God with whom you have to do ; and then present before your souls that perfect state that God did make man in Innocency , and then these things wil be clear unto you . And if these things were only preached to you , and nothing else , they would seem to be hard ; but it is all in order to this Invitation of Christ . CHAP. VIII . Three Conclusions arising from the former doctrine concerning the Burden under the Law ; Namely , 1. That man by Nature is in an evil case . 2. That it is a mighty work to save a Soul. 3. That those vain thoughts whereby men think to pacifie their Consciences , will stand them in no stead . NOw upon the hearing of these things , we may truly draw such Conclusions as these . First , That certainly man is in an ill case , by Nature . It is observed of the people of Israel when Pharoah did increase their bondage , the Scripture tels us that the people saw that they were in an ill case ; so when we understand what a condition we are in under this bondage , we may conclude that verily man is in an ill case by nature . Secondly , And a second Conclusion may be drawn hence . That it is a mighty work to save a Soul ; it is not a slight thing for a Soul to come to be saved ; there must be great things done by God to save a soul . Many people , they confess it is true they are sinners , but they cry to God to have mercy on them , and so they think it is presently done ; but did you consider of the condition that you are in naturally , and of the Righteousness of God , you would then conclude it is a mighty work of God to save any soul , and that you had need fal upon the seeking of your Salvation betimes . And then Thirdly , Hence wil follow this Conclusion also , That those vain thoughts of men that they have had for pacifying their Consciences , and the quieting of their hearts , wil stand them in no stead . As thus : Many they reason thus : I am not so bad as others . What if you be not ; if you be under the Law , you are cast a thousand thousand times over , You wil say that you do some good thing , and somtimes come to Church , and pray to God ; but what is this to the keeping of the Law ; if thou beest in thy natural estate , thy reasoning after this manner does argue that thou dost look after Salvation by what thou hast done , and for men to say ; I do what I can , and I am sorry with all my heart that I can do no better , these are not reasonings that wil inable thee to stand with comfort before the infinite Righteous God ; thou must know in what state thou art in under the Law , and how thou art cast by the Law ; these are not arguings that can bring rest to thy soul ; if it could , Christ would never have called in this manner ; But you must know that such is your condition , that all the Angels in Heaven , and men in the world cannot give rest to your souls ; and if you did understand this ; you would thereby go away convinced of this truth ; wel I see that there is a burden upon me , howsoever I have not been sensible of it ; and it is such a burden as wil press me down to eternal misery , and I see now by this that I have need of a Christ . Certainly if congregations were sensible of this burden of the Law ; Oh! How would their souls rejoyce in this , and praise the Lord that their eares are blessed to hear such a sound of the Gospel as this , Come to me and I wil give you Rest . I appeal to you whether the opening of the Law be not of use to make you come to Christ ; there are a great many wanton spirits , that cal those Ministers of God that seek out of Conscience to do good to Souls , and to draw them out of their natural estates ; Legal men , Legal preachers and the like ; I appeal to your consciences , upon the knowledg of these things whether you wil not come to know , the way of coming to Christ better then you did before ; if I should have named the name of Christ five hundred times over and over again , would you have come to understand the mistery of God in Christ , so much as by hearing what the difference is between the first covenant of works , and being under the Law ; and to tel you that Christ came into the world to deliver us from this first covenant ; he comes , and takes our Nature upon him , and puts himself under the Law , that he might free us from such a heavy yoak , and bondage ; and in this blessed Scripture , he calls all souls that do feel this yoak and burden to come to him that so they might have rest . And thus much for this first Particular , what the bondage is that the soul is under , that is under the Law ; are you sensible of this ? Christ cals you ; perhaps some of you may say , we have not been sensible of this ; do you begin to understand it ? Doth God begin to let in some light to you ? Do you begin to feel it somthing weighty upon your Hearts ? Blessed be God for it , you are so much the fitter to hear of the covenant of Grace . Now when you come home , let the Husband say to the wife ; we hear of two covenants as you have it in the 4. of the Galla. 22. Here are two covenants , and these two are set out in this Allegory of the bond-woman and the free-Woman , now til we come to understand what the other covenant is , we are under the former covenant , the covenant of works ; this is that you should labor to understand ; the Husband and wife to aske one another of the difference between the two covenants ; ask but what the covenant of works is , and upon what tearms that runs , and the covenant of Grace ; and upon what tearms that runs ; and so you will come especially to understand that that follows in this text with more profit and advantage to your Souls . CHAP. IX . Of the Burden of Legal Performances , What it is ; With the burdensomness thereof laid open in twelve Particulars . 1. There is no inward principle of doing . 2. In men that are only under the Law , there 's a principle contrary to the performance thereof . 3. Such are wearied with doing , getting no supply of strength to perform duty . 4. By their performances , they stil contract more Guilt upon their Souls . 5. What they do in Obedience unto the Law is only out of fear . 6. And with much straitness of Spirit . 7. Nothing comes of such Performances . 8. They that perform Duty in a meer Legal way , never attain their end , which is , peace with God. 9. They know not whether God accepts of them , or rejects them . 10. They are forced unto Duties instantly , presently , and upon the sudden , though to the hinderance of other Duties of greater concernment ▪ which God requireth of them , at the same time . 11. Though they go on ioyling , yet know they not whether they shal bold out unto the end . 12. Their Humiliation and trouble for not doing what they ought to do , binders them from doing what God requires . NOw there is one thing more that is as an Appendix unto the Burden of the Law , flowes indeed from , and is tyed unto the burden of the Law , and that is , the burden of Legal performances , not only the burden of the Law in regard of what the Law requires , the perfect obedience that the Law requires , that burden comes from the Law it self , but now there is a burden that many are under , a very heavy and grievous burden , and that is , the burden of Legal performances , and this is that that is to be the subject of this Chapter . I intend to go no further then to speak of that burden to open it a little to you , and that as I told you at the first opening of the text is the interpretation of Chrisostom upon this text , You that are weary and heavy Laden , that is you that are laden with the burden of seeking righteousness under the Law. Come unto me and I wil give you Rest . First , I wil shew unto you what I mean by the burden of Legal Performances . Secondly , What a great burden this is and how much evil there is in it , and so apply my self to those that are under this burden to shew to them how Christ cals them here in this text to come to him , that they might have Rest . First , that which I mean by the burden of Legal Performances is this , the performing of duties that are required by the Law meerly out of conscience , because conscience puts men and Women upon those duties , and doing them in the strength that they have of their own , and looking upon what they do as the Righteousness which they must tender up to God , as Righteousness for life , now this is a Legal performance ; to perform duties in a Legal way is this , to do what the Law requires meerly out of conscience , because conscience tels me I must do it , and to work in mine own strength though it be that that God gives , yet but a natural strength , and to make account of this to be as my Righteousness , and to tender it up unto God for Righteousness unto life , here is a Legal performance , and this is to performe duties in a meer Legal way , and those that do thus wil find that this will be a very great burden to their spirits , it is a burden unto the Spirits of those that do thus , unto the spirits of such as are conscientious indeed , for we look not now upon men and Women as performing Duties out of Hypocrisie to be seen of men to make a show of what they have not in their Hearts , we do not speak of such , but we speak of those that have got into a higher form beyond such kind of Hypocrites , such as perform duties out of conscience , and yet rise no higher then looking at the Law , that binds them to those duties and so tender them up to God as their Righteousness , and do them for life , making account that this is the thing that must bring them to life , such as do this and are not acquainted any further with the mystery of the Gospel , they do go under a most grievous burden all the daies of their lives , I do not say that it is a burden to perform Duties that conscience requires , when we do them to the Honor of God , in the strength of Christ , as a work of the sanctification of this spirit , and as a fruit of our thankfulness for the Grace and mercy of God in Christ to us , that is not a burden , that is no burden at al , but to do them meerly as being forced to them by conscience , and as our Righteousness for life this is the burden , and though there be no other principles that men and Women have but this , yet they may be very conscientious so as not to dare to commit any known sin in secret , they may make conscience of secret duties , yea they may be aboundant in duties , that is , do perform many duties . In the 6. of Micah , and the 7. what shal we do say they , Shal we give Rivers of Oyl and thousands of Rams , and the fruit of our bodies for the sin of our souls , there you have the expressions of those that are Legal , they would know what they should do , professing that they would be willing to do any thing for to save their souls , offer thousands of rams and Rivers of Oyl for a sacrifice , so one that is meerly Legal may perform many Duties yea he may be conscientious of every Duty that he knoweth , there may be a kind of universal obedience in him , to obey in al , so far as he knows , for the outward action , he may make conscience of every thing that he knows to be the mind of God , and yet do al this in a legal way , and his performance may be rather a burden then that which shal do him good in the conclusion and bring him to life : and except he doth come to know furher then yet he doth , to know the evangelical performance of duties , he cannot have true rest in his soul . Now this ( as the other ) is a poynt of great consequence to many , it may be divers that read this book may not so cleerely understand what this is , they may not feel any such thing in their one experience ; but I suppose I shal speake to some even to their hearts , and open their conditions to them , whereby they shal say that they have not taken a right course to procure rest to their souls , and to this end I speake that they may hearken to the blessed invitation of the gospel to come unto Christ that they might have rest ; as thus you perceive a little what I meane by legal performances , now then we are to come to shew the burden of legal performances , that they are very burdensome to those that are acquainted with nothing but to performe duties meerly from the law . The first Burden of Legal Performances . 1. Because now they are put upon duties that they have no principle to do , to be put upon a work where there is no inward principle ; to do the work that must needs be burdensome ; conscience puts me upon the duty and that is right , but I have no principle to do it , yet I must do it , conscience saith so , whether I have a principle or no , and though it is true I have no principle to do it so as the Law requires , yet I may doe some outward performances , now for me to goe about such a work , to endeavour and strive to do al the work that the Law requires ; not onely the outward part but the wole worke , and to be put upon to strugle and strive to do that which I have no inward principle to do , that must needs be burdensome . Al motions of nature that are from an external principle are violent and so tedious , heavy and troublesome , so this motion to duty that comes not from an inward principle of heart but is meerly legal , conscience stands to put the soul upon duty ; but doth not put any principle into the soul to do it , this is a violent motion , and those that have the experience of this find it tedious , heavy , and troublesome . Now here lieth the burden , for it is not according to those vain conceits of men that the duty ought not to be done , because they have no inward principle to do it , but here is the burden that conscience binds you to do it , you must do it though you have no principle in you to do it . The second burden of Legal performances . 2. Legal performances have a great burden in them , because there is in al men that are but under the law before they come to be true beleevers sanctified by the spirit of Christ , a contrary principle , a principle quite against those duties , opposite unto them , there is a contrary streame in them , they go against wind and tide , you know what a burdensome thing it is for the boatman to go against wind and tyde , he must put to a great deale of strength , so it is heere til the soul come to beleeve in Christ and to have the spirit of Christ , having onely conviction of conscience and being put upon duties , there are such corruptions in the heart , and such evil principles in al men naturally , that are as wind and tide against those duties ; and yet saith concience you must do them though you find your inclinations to be never so strong another way , yet conscience tels you you must do them , and when God is pleased to put strength into conscience it wil make a man or a woman to go on in duty though it be never so cross to their own nature ; you wil say if it be cross to their owne natures why do they not leave it off ? No they dare not , notwithstanding ; so , it is true , we shal show you afterwards , that even godly men and beleivers are burdened with corruptions , they have contrary principles to the duty too , I but they are not so prevailing as with unbeleevers that are only legal , It is a tedious thing you know to cast a stone upward , not onely to cause a stone to move any way , that is some trouble , because you keep it from its center , but to put it upon a motion that is quite contrary to the principle , that is burdensome , because al heavy things have principles in them that work downwards , therfore to put them upon those things that are quite contrary to their natural principles , it is a motion that wil cause burden , and that because you keep them from their owne center : so conscience may keep a man and woman from their own center , from those wicked courses that their natures are inclined unto , and al the while they are kept from the course that their natures do so strongly incline them unto , it must needs be burdensome to them , until God come and sanctifie their hearts , they may be a great while without any sanctification , many whose consciences are convinced may goe on in duties , without sanctification in them . The third Burden of Legal Performances . 3. One that goes on in the performance of duties in a legal way meerly , is weary and tired with what he doth , and yet can find no strength comming in unto him , no further ability to perform what conscience puts him upon , then he had at first , nay rather less ability . Now this must needs be burdensome . As suppose a man be put upon a work , and if he have no mind to it , that is tedious , but if it be against the haire , quite opposite to his disposition , that is more tedious ; yet he must go on , and he toyls and wearies himself , and yet the more he works the more grievous it is unto him , for he finds no strength comming , but strength wearying rather , his strength wears a way , and no strength comes in to assist him , and yet his work is as strong as it was , that work must needs be burdensome ; so those that are meerly legal , they go on stil in duty , and the work is stil as strong , but they are weaker , many a man when he first sets upon a work is cold and benummed , bur when he continues in the work he gets warmth , and then it is not so burdensom unto him , but if he continues in the work , and is colder and colder , this is very tedious , to those that performe duties in a meer legal way , conscience puts them upon it at first , and they go to duty with some vigour , but the truth is , they grow more weary , and the work is more tedious , and yet conscience puts them upon asmuch work as at first when a man hath been at work and growes weary and desires ease and a cruel task-master shal come and tel him there must be no decrease of your work , nor no increase of your strength , this must needs be tedious ; thus those that performe duties in a legal way , conscience puts upon them as much worke when they are weary and tired as at first ; here is the difference between the works of sanctification & legal performances , though they seem to be hard at first , yet while the soul sets upon them there comes in strength , and the more work the more strength , they do not spend their strength and throw it away , and grow more weary afterwards then at first ; but the more they have experience of the ways , the more strength they have , they grow warm at their work , and being warm they get further and further strength , and it grows easie unto them , but it is not so with one that performes duties in a meere legal way , some have been seven yeares in a profesion of religion and made conscience of their duties , yet after seven yeares spent their hearts no more mortified then at first , and they have got no more strength then , at first , their lusts are less mortified , and their strength is less then at first , and therefore their work must needs be grievous unto them . The 4. Burden of Legal Performances . 4. Those that performe duties in a legal way meerely , while they are striving to do their duty , they are contracting stil further guilt upon their souls , they strive to do that that the law requires , and in their very striving they are breaking of the law . You wil say , so godly men while they are striving to do their duty they sin also , there is imperfection in the best , I but yet their sin is done away in Christ , their sin is not layed to their Charge , but those that are meerly legal , while they are striving , they sin and contract Guiltiness upon their spirits , and it lies upon them , and they stand charged with it . But then it may be said it were better that they did not strive , no not so neither , conscience must have them strive , it would be a greater guiltiness if they should not strive , though when they strive they stand charged with further evil then before , now this is a greivous burden ; as now if a man were rowling a stone up a hil , and as soone as he had rolled it up , the stone should come down upon him again , it would be a mighty tiresome work , it is so with those that are meerly legal , while they are in duty , in working , stil corruption brings them down againe , and they contract continually guiltiness upon their soules . The 5. Burden of Legal Performances . 5. Those that performe duties in a meere legal way ; what they do , they do meerly out of feare , they are put upon it in a forcible and rigorous way , they are put upon al their duties in a rigorous way , meerly by force and constraint , if you put a man to do a thing meerly by force , it is very tedious to him , and especialy when your forcing of him is with rigor , as those that are slaves they are not only exhorted to do their duty , but with blowes and slashes they are set upon their duty , now this is very burdensom : if indeed they might be put upon it with love , gentle , and fair cariages , they should do as much as they do with a great deale more ease , but when al meanes that is used is rigorous and forcible this makes their lives burdensome unto them ; so it is here , they that are legal , performe duties , but how ? the terror of the law , the flashes of hel fire in their conscience , and the fear of the Judgments of God come unto them , except you do this you may fear that the Judgments of God wil pursue and follow you . In the night season when they are in the darke they are filled with terror , and when this terror comes upon them then they must go to prayer though they have no mind to go to prayer , for their conscience else wil fly in their faces in the day time , these are just like the Children of Israel in Egypt , the taske masters put them upon their worke with rigor , that their very lives were tedious to them , whereas those that are sanctified they go to performe duties out of love and so their duties are sweet and delightful to them . The 6. Burden of legal performances . 6. From hence follows that those that are meerely legal in their performances , they do their duty with much straitness of spirit , they have no inlargment of heart usually , very rarely in any thing they do , but they do it ( if they do do it ) in a dul manner , & a dead way , meerly the work done and no more , their spirits are excedingly strait , pray they must , so much time they spend in prayer , but when they are risen from prayer they find their harts are as strait as ever , I do not say but a godly man or woman may be so at sometimes , but when duties are performed in a legal way , this is constantly so , and Oh what a burden is this to a soul , to think that I can never go into the presence of God but I have stil a dead , straight heart , others have enlarged hearts , but I do the duty and nothing comes of it , I feel my heart altogether straitned in the duty and so I go on in the rounds , but stil am straitened , dead , and dul in the performance of the duty . The 7. Burden of Legal Performances . 7. Those that performe duties in a meer legal way , find nothing to come of their duties , but are meerly as a horse in the mil , go the rounds , or as if a man were to rive or cleave a knotty peice of wood , he strikes , but the knottiness of the wood gives the rebound to the axe and wedges , and he can make no marke of it , though a man strive and work hard , yet if he findes his work goes on , here is some comfort , but when he works and works , and it continues so stil , this is burdensome . If a man should be set to pull a logg out of a ditch , and injoyned to work from morning to night , and he pulls and pulls al the day , and it stirs not , is no further on in his work at night then he was in the morning , and he must go to it the next day and nothing comes of his work this is very tedious , so it is with those that are meerely legal in their performances , they find little or nothing comes of al their performances and this must needs be very burdensome : you that have been thus burdened , know , this very text concernes you , and Christ hath thoughts of you and cals you to himself and saith , Come to me , as if Christ should say , certainly there is another way for you to have ease and rest to your souls , it is true you must go on and do your duty ; but you must come to know me in the gospel before yo● 〈◊〉 have ease and rest to your souls . The 8. Burden of Legal Performances . 8. Those that performe duties in a meer legal way , the the truth is , let them ●oll never so much in that way , they can never attain to their end ; let them ●oil never so much , performe duties never so many , increase their duties a thousand fold , yet they can never attain unto their end ▪ Their end what is that ? you wil say , Their end is , that they might have peace with God , live and have eternal life ; it is true , base hipocrites look at profit , many wil make a show of religion , get into houses , and talk of good things , that they may get good cheere , meat and drink , and a little gain , being of a poor , and unworthy Spirit , but I speake of those that are grown higher then thu● , those that performe duties out of conscience , and yet never attain to their end , nor never wil attain to their end in this way , til they come to know more of Christ ; I speake of such as desire rest to their souls , yet in this way of legal performances never gain this rest to their souls , and and therefore it must needs be burdensome unto them . The 9. Burden of Legal Performances . 9. Those that performe duties , in a meer legal way , they goe on and performe duties , but whether God accepts of them , yea or no , they cannot tel , do them they must , but whether God be their enemy or their friend they canot tel , tender up duties to God they do every day , but whether they tender them up to an enemy or a friend they do not know ; sometimes they have perhaps some good hopes that God accepts them , but never come to any knowledg of Gods acceptance , they go up and down continually with Jealous thoughts of God , fearing lea●●od wil take advantage of them at the last , this mus●●e burdensome . Many poor souls have gon on in t●●tion , one seven yeares after another , and al for th● of coming to Jesus Christ for rest unto their soules , then comes rest to the heart of a sinner when it knowes and can say upon good ground , though my heart have much corruption , though my duty have much imperfection , yet through a covenant of grace what I do the Lord accepts of me , whereas the other never comes to know that God doth accept them though they performe their duties never so wel . The 10. Burden of Legal Performances . 10. Those that performe duties in a meer legal way , their spirits are hurried on to do the work , to do the thing that conscience requires , although in regard of their weakness , the doing of such a thing , at such a time , wil hinder the doing of other duties that God requires of them , but yet do it they must , I do not say duties are not to be done at this time , but such things as conscience tels them are good they are hurried on to do them presently , though in regard of their weakness the doing of them now doth hinder them from doing other things of more consequence : as we find by experience many that are weake , yet under the command of conscience and are in a legal way , suddenly there comes such a thing into their minds , I must spend so much time in praier , saith conscience you cannot do too much for God , and why should you not spend so much time for God , now by this means they are hurried on to do the duty , though by the doing of it at that time , they shal hinder themselvs in the performance of many other duties afterwards , and I have known by experience many that have been greivously burdened this way , what they presently apprehend to have any good in it , that they think they must do , although they by that be hindred in the performance of many other duties afterwards , whereas now if we were acquainted with the liberty we have in Christ we would be able to satisfie our selves this way , though I am weake now , yet I can appeale to God that my heart is upright , and though I do forbeare the doing of such a thing that in its owne nature is good , yet my conscience tels me , it is not through a wilful neglect of what may glorifie God , nor because I would neglect any duty that God would have me do , but because I know through my weakness the doing of this at this time wil hinder me in the Service of God otherwaies : therefore I beleeve that God wil accept of me in Christ and pardon my infirmities ; thus the Soul can do that is in Christ , but those that are Legal , conscience puts them upon Duties , without regarding their strength , and so puts them upon strong Duties when they are in the weakest Capacity , when they are weakest , conscience wil put them upon the strongest Duty , now this is for the want of the knowledg of their liberty in Jesus Christ , for they have this liberty in Christ , that Christ accepts of them according to what they are able to do , the Gospel holds forth this acceptance , that let them go on to do what they are commanded in uprightness , and though they cannot do such Duties because they are weak , yet God accepts of them for Christ sake , which one that is Legal cannot do but conscience hurries him on to do rhe Duty when he is most weak , and so he doth less for God then otherwise he would or should do . The 11. Burden of Legal Performances . 11. Those that perform Duties in a meer Legal way go on toyling but stil they do not know whether they shal hold out or no ; I go on and do my Duty , but what wil become of me God knows , I do not know whether I shal hold out or no , I am afraid that when I have done al , labored and toyled what I can , that I shal prove an apostate , a backslider at last , thus they have many such jealousies of themselves , as they are ful of jealousies of God , so of themselves they are afraid of themselves , wel , if troubles and afflictions come I shal fal off and turn , and manifest that I was but an Hypocrite and alwaies unsound , now , these very thoughts makes their lives and Duties burdensome unto them , whenas one that hath the benefit of the freedome of the Gospel , one that is in Christ , he can go on ; wel , though I am but weak yet I have an everlasting principle that wil hold , for I do it by the strength that is everlasting , though I be weak yet I am fastened to that that is everlasting , I am carryed on by such a principle that wil hold on to everlasting life , and Oh! what a rest is this , here is rest indeed , for the soul to know that though I am weak yet I shal hold on to everlasting life , whenas one that is Legal he is ever jealous and he thinks , what do I this for , I shal fal off at last , and so goes on heavily and is troubled in his thoughts , and this makes both his Duties and his life burdensome , stil I say Christ cals upon al these to come unto him , stil there is a rest in Jesus Christ , it is impossible we should speak of all these things at once , but now I would only find out those that Christ cals , you that find it thus that are ready to say , just as it is said in the word , I find it in my heart , I only speak to you to raise up your Hearts to attend to what is further to be said afterwards ; only remember that of the poor blind man , when Christ called him , they comforted him with this , be of good comfort he called thee , so I say to you that Labor under this burden and long to know the true liberty of spirit that the Saints have in Christ , Christ cals to you and saith , Come unto me al ye that are weary and heavy Laden and I wil give you Rest . The 12. Burden of Legal Performances . 12. Those that are thus Legal , their consciences put them upon performances of Duties , but their Humiliation and trouble for not doing of what they ought to do , doth hinder them from doing what God requires , and this is a sad condition , that when I have not done my Duty , and am troubled for not doing my Duty , that doth hinder me from doing my Duty , whereas those that have Evangelical Humiliation , it makes them more fit to do duty , the other it makes them more unfit , their hearts are more sullen , fretful , and untoward , and this is a sad condition , that not only they fail in other Duties , but when they are troubled for this they fail mo●e ▪ first they fail of their Duties , and their hearts are hardned a great while , and then they Complaine , that their Hearts are hardened and that they cannot be Humbled for their sin , after this complaint they begin to be troubled for their sin , and then on the other side when they are troubled after such away as they grow sullen and discontented , vexing and fretting of themselves , and by this they come to be hindered as much in the performance of their Duty as by the hardness of their hearts before ; some are hindred by their hardness of heart from performing of Duty , and others by their humility : now this is a very great burden , you may some of you find it in your own experience , that the trouble of your Heart hath rather hindered you then furthered you in Duty , as in Exodus when Moses came to the Children of Israel , the text saith they did not harken unto him , because of the anguish of their hearts , so there is many people that have such Legal trouble in their Hearts and that for their sins , as it doth hinder them from harkening unto the blessed sound of the Gospel , it makes them more unfit to harken to the invitation of Christ to come unto him , yea such kind of trouble they have for their sin that makes them as it were reason away the blessed comfort in the Gospel to their Soul. CHAP. X. The Sad condition of such as are under the Burden of Legal Performances set forth in Six Particulars . 1. That which should be accounted their happiness , is their Misery . 2. It is a means to cause hard thoughts of God. 3. It causeth great discouragement . 4. They bring an evil report upon the waies of God. 5. They keep no proportion therein . 6. They are kept off from Christ . NOw that which remaines is to shew you the sad condition of men and women that are under this Legal Performance , that are in this condition ; we shal find that the condition is very sad and insupportable to many : and this text wil appear to be a text of wonderful mercy , if we do set out before you the sadness and grievousness of those that are under this Burden . The first Misery . First , Is not this a sad thing , that that thing which should be the cheif joy of ones heart in this world ; which we should account our priuiledg , happiness , and the beginning of eternal life ; that we should account that a misery to us , as thus , the performance of Duty , to do that which God cals for , we should account it our priviledg , happiness , and the beginning of eternal life . And indeed it is so , if we do it in the way that God requires , but now one that is under this burden doth the things in the meer outward act , but doth them as necessary evils , accounts them as evil things , only he canno● avoid them ; this man and womans condition is very sad , that that which others accounte their happiness , life , and Glory , he accounts as his Misery . The Second Misery . Secondly , there is this evil also in the burden of Legal performances , that this is a means to cause hard thoughts of God , and if God go no further with them then this , that they perform Duties in a Legal way , this wil occasion many hard thoughts of God and of his waies , and they may find that they have so , many times when their hearts are pinched with this burden , they have many hard thoughts of God , and hard thougths of his Law , and hard thoughts of his waies , this is very greivous when the soul comes to find the commandements of God to be grievous and so to murmure and repine against God as many do that are in trouble of conscience , they go on in Duties but because they get no peace , nor comfort , nor Mastery over their corruptions , they begin to repine and murmure at God , say they : I have done thus and thus , and I have performed Duties and nothing comes of them , and there upon they begin to leave and hate them . The Third Misery . Thirdly , there is this evil also in the burden of Legal performances that it causes a sinking discouragement ; their heart doth sink in exceeding discouragment , after a while they go on in performance of Duties and find nothing comes of it , and they sink under it in discouragment ; they think it is in vain to go any further , and they are desirous to cast it off wholly , and think it is the only way for their ease and rest , hence follows , that therefore there is a way open to temptation for the Devil to come and tempt them either to loosness or to dispair : it is many times the end of such poor creatures except God be pleased to come in and reveal Christ unto them ; one of these two is the Conclusion , either they cast off the Duties that before they made conscience of , and so grow to be loose and prophane ; or otherwise if conscience pursues them more and more they grow to dispaire , and somtimes upon their sick bed and death bed , come into a raving and raging distemper ; as by experience we find that many after they have been a long time under a troubled conscience , and gone on in a Legal way they have grown very prophane ; there was a time that they durst not neglect Duty in their family and closet , but they come afterward to think that this was but Legal , and now they cast them off , and give themselves to loosness , and then they have nothing to plead for themselves but this , that they were under Legal performances , and they leave them off , and thus they go this way to Rest , but Oh! woful this is to go to the Devil for Rest , if you had come to Christ you might have had Rest , but these give up their Souls to the Devils Rest , and grow to loosness and are notoriously scandalous in in their lives , I suppose if you wil observe it , you need not go far to find examples in this kind : but others that cannot get the Mastery of their consciences , they grow to dispair , when they come upon their sick beds their hearts are overwhelmed with dispair and so they die ; Now Oh! what pity it is to loose such Souls as have gone thus far in the way of Religion . As thus : First , they do the same things that Gods people do for the outward act , they do the same things the Saints do . Secondly , They are very Conscientious of what they do , make conscience of their very thoughts , and of their secret waies . Nay , Thirdly , they know they have to do with God in every thing , they have their hearts so wrought upon , that they set themselves in the presence of God alwaies . Nay , Fourthly , They have the fear of God the fear of eternity upon their hearts continually , and yet perish at last ; and al for the want of knowledg of the Gospel : it is true these men say right , that if their were any such who did put them upon Duties and not open to them the Rest that is in the Gospel and in Christ , if they did so , they are rightly blamed for putting men upon Duties , God forbid that any that take upon them to preach the mind of God unto people should rest here , in meerly putting of men upon the performance of Duties , for we know to be under the Law and to do Duties in a meer Legal way ; is a most fearful burden , but now this is our work , to invite you to come to Jesus Christ that you might have Rest , if there be any that knows what it is to be burdened with Legal performances , the maine thing I shal do is to invite them to come to Jesus Christ , and we shal I Hope bring them to their Rest , seeing Christ doth invite them so graciously to come unto him for their Rest . The Fourth Misery . Fourthly , there is this evil in the burden of Legal performances , that they who perform duties in a Legal way , do bring an evil report upon the waies of God , for they go alwaies heavily and dully on in Gods waies , and so they bring an ill report upon the waies of God , whereas when the Heart is sanctified and caryed on by a divine principle , such a one makes the waies of God beautiful and lovely to those that they converse withal , but they that perform Duties meerly in a Legal way they go on so Pensively , sadly , and dully , that there is no beauty at al in their Conversation , and they make others afraid of those waies that are so tedious and irksome to them . The Fift Misery . Fifthly , There is this Evil in the burden of Legal performances : that those that perform Duties meerly in a Legal manner they do not keep any proportion in the waies of God and in their Duties , but meerly according to the stirring of conscience , if conscience be awakened & stirred then they are careful to perform duties , but if conscience do not stir them they are careless again & therefore those that do perform Duties in this manner , you shal not observe an evenness in their waies , but somtimes they are very strict and dare not for their Lives omit any Duty , but at other times they are loose again , for it is according to the beating of their consciences , they do not work according to the new Nature , for that which works according to a new Nature works in an even way , wherein is a proportion between one Duty and another , and this may be an argument of tryal whether that that you do be from the change of Nature , or from other principles ; if there be a proportion between one duty and another , you be not very forward in somthing and backward in another , that is a sign it is done from a new Nature , but if you make conscience of some thing , and at other times in other things take more liberty this is a sign that what you do is but Legally done , and this must needs be burdensome : as it is a burden to a man to go upon uneven ground one Leg up and another down , so for a man to perform Duties up and down , forward and backward , here is a Great deal of burden in that way , whereas those that come to perform Duties by the spirit of God , in them their way is made even for them ; not but that Gods people may somtimes be better then they are at other times , yet there is generally an evenness and proportion between their actions . The Sixt Misery . Sixtly , there is this evil in the burden of Legal performances , that if so be that by these Duties their consciences come to be quieted , then they are kept of from Jesus Christ , there are no people more kept of from Jesus Christ , then those that perform Duties in a Legal manner , and have quiet of Conscience that way , ye● not only kept from Christ , but further , they set up their Duties in the place of Christ , and make them to be their very justification ; what is it that many people would present before the Lord for their Righteousness and Hope of Heaven , but performance of such and such Duties , that the Law requires : now here 's a mighty mistake though we are bound to obey Gods Law , yet for us to come and make this our Righteousness before God , and set it up before the Lord to be our interest for eternal life , this is to put Jesus Christ out of his office , and make our own Duties to be our Saviors , this now is exceeding dangerous , and yet how many people are there that do thus , and therefore I have been willing to be the Larger in this Point because it is not an argument that we do every day meet withal , and also because I would have many whose Consciences begin to be inlightned and much troubled to know where they are , what is the ground of their trouble , and where the bottom of their trouble lies ; there are many people that are so far to be beloved , that they are very conscientious of Duty and abstein from those sins that others live in , and perform Duties that others neglect , but they go on very heavily and sadly for many years together , and the truth is , they know not the ground of their trouble , from whence their trouble comes : now by that that I have opened to you in this Point , you may come to know whence al your trouble comes , whence it comes to pass that you have gone on in that sadness and heaviness as you have done , you have done your duties in a Legal way , you have not been acquainted with the way of the Gospel . You wil say , what is that way , how shal we be eased of this burden , when I come to that , there I shal shew in some measure the Rest that we have in Christ from al those burdens , that I have opened , Christ wil not have us omit duties every a whit the more , but in Christ we shal see how they are performed with a great deal more ease then before , not more easie to the flesh , but in the spirit , and whosoever you are that are under this Burden of Legal performances , if your hearts tel you this is my condition , the Lord knows it is my condition , I have indeed made conscience of my waies a great while , but I have gone on just in this Legal way as hath been shewed in this Point : if this be your condition , so far be comfort to you , and know that Jesus Christ cals you , it is true , your condition is for the present sad , yet there is help , Hope , and Remedy in Christ , come to him and he hath promised to give you Rest , and teach you to honor God , that shal be more comfort to your Souls than this way you are in , the way of the Gospel is a safe way , and a speedy way for comfort , and it is as holy a way too , therefore the way of the Gospel doth not cal to you to make less conscience of your Duties than you did ; No , but it is as holy a way , and a more safer and speedier way than that now you are in , Christ cals you . Quest . But you wil say , Doth Christ cal to these to come to him for Rest , as if he did approve of their condition , and as if it were a thing that ought to be that people ought to be burdened by these Legal performances . Answ . There are some of the burdens here , that it is true ought to be , and Christ approves of them , that is to be sensible of the guilt of our sins and the remaining part of corruption , &c. and Christ cals these as approving of them so far as they are good , though not truly good , but there are other burdens that are upon sinners that Christ cals to come to him to be eased of , not as they are approved of by Christ , but Christ pities them , and hath compassion upon those that are under those burdens , as being under a great misery , as now when a man shal make Conscience of his waies , when Christ shall see a poor soul to make Conscience of his waies , to have the fear of God and his eternal estate upon him , to Labor and do what he can and al this while not in the right way , but thinking by this to make up his Righteousness with God and eternal life , Christ sees that al his labor wil come to nothing , if he go on in this way he wil loose all his Duties , and notwithstanding all the conscience he makes of holy Duties he wil perish at last , except he comes to understand the way of the Gospel , of justifying sinners before his tribunal fear , notwithstanding al the Duties he performs , except he come to understand this he will perish , now in pity and tender compassion to such a Soul that hath done so much and gone so far , the Lord Christ doth cal such a Soul to come to him , that it may have Rest and peace , that indeed it might have that Righteousness that may make it stand with comfort before the great God , and come to have eternal life at last , but for our comming to Christ and our Rest in him , that belongs to the other Point , Thus much for the opening of the burden of Legal performances . CHAP. XI . Of the Burden of Corruption , And that there is Corruption in the Saints . Being a Burden . 1. Of Grief . 2. Of Shame . 3. Of Fear . 4. Of Care. 5. Of Labor , and Toyl . THe next Burden is the Burden of the remaining part of Corruption in the Saints , those that are godly and have their part in Christ , and have come to Christ already but yet they must come again and again , that is though they be beleevers and have exercised Faith to unite them to Christ , they have stil remaining in them much Corruption , much Sin , they must come to Christ again to be eased of their Corruption , and still all the daies of their Lives to be exercising of Faith in Christ , to be eased of the Burden of remaining Corruption that is in them . That the Corruption that yet remaines in the Hearts of the Saints is a Burden , I suppose every one of you can witness , that are godly , there is no godly man or woman in the world but knows what the meaning of this Point is , perhaps the other Point of Legal performances was such a Point that many of you scarce understood what it was , but because I knew it was of exceeding use to others , though it might not be understood of many , they must not loose their portion ; but there is none that hath any spark of godlyness but do and wil understand what I mean , and what I shal say in this Point of the burden of Corruption that doth stil remain in the godly , in the best that live upon the Earth , and that every one acknowledgeth , it is in every mans mouth almost , we are al sinners , but now here is the Difference between the wicked and the godly , the wicked have sin enough in them , but it is no burden to them , but the godly have their sins to be their burden , the remainder of sin though it be never so litle , it is a most grievous Burden unto them , and to these I am to speak out of this text , yea Christ himself speaks to them , Come unto me , ye that are Laden with the Burden of Corruption , the burden of sin that stil remaines in you , Come to me , and I wil give you Rest in regard of that Burden . Now to prove that there is a remainder of corruption in the godly that is a burden to them , I wil give you but one scripture that shal serve instead of the rest , and that is in Rom. 7.24 . O! wretched man that I am saith Paul who shal deliver me from this body of death , I thank God through Jesus Christ our Lord , here we have indeed a cōmentary upon this text , who shal deliver me saith Paul O! Wretched man that I am who shal deliver me from this body of death , there 's the first part , the burden of corruption & then he runnes to Christ , I thank God through Jesus Christ , So then I my self with my mind serve the law of God , but with my flesh the Law of sin , I have got ease and rest by Christ by running to him , but marke the scripture , O ; wretched man that I am , Paul though a godly man and one eminent in grace , yet had remaining in him a body of death , his sin that was in him , he calls a body of death , it was as a deadly thing unto his heart , and it was as a body because it was made up of many members as a body is , there were many sins remaining in him , and al the faculties of his soul and members of his body were defiled with sin , and therefore he cals it a body of death . Now the Apostle is so sensible of this , that he gives a grievous shreek as it were , O! wretched man that I am , he counts it his misery , in that it appeares to be a burden , and then he shreikes out under his burden , O! wretched man that I am , As a man or woman that hath a burden laid upon their shoulders and being not able to beare it , they give a greivous shreik at the burden falling upon them , so doth the Apostle here . And observe further that the Apostle Paul had as much of the burden of affliction upon him as ever any one had ; no man had more of the burden of affliction then he had as you may read in the Cor. 1.4 . and Cor. 2.4 . the afflictions of Paul were exceeding greivous , there was never any more abused then he was , he tels you of being stoned , suffering of shipwrake , and abused of his owne countri-men , that he suffered nakedness and hunger , and was whipt as if he had been the most notorious rogue in al the country , he had the burden of disgrace upon him , accounted the off-scowring of the world , and the burden of poverty , wanted clo● and bread , and was fain to go up and down from place to place , yet notwithstanding these burdens upon him , you never read that Paul did account himself a wretched man in regard of these burdens , you never read that Paul cryed out , O! wretched man that I am that I want ●read , 〈◊〉 I want cloaths , O wretched man that I am whipt , and abused , he doth not cry , out , O! wretched man that I am , who shal deliver me from affliction , who shal deliver me from persecution no , we find in scripture that he rejoyced in affliction , when he was cast into dungeons he could sing psalmes , and when he had the whip , he could sing psalms and rejoyce , but when he comes to his sin then he falles under that burden , who shal deliver me from that , as if he should say , O! Lord let me be never so much afflicted heere in this world , yet if I cold have my soul delivered from this burden of my sin , I should account my self a happy man , and yet he was delivered from the guilt of sin for he knew he should never go to hel for his sin , and he was delivered from the dominion of his sin to , and yet he cries out under this burden of his sin , who shal deliver me . I appeale unto many of you what closet or secret chamber of yours can ever witness that you were thus crying out in respect of your sin , O wretched man or woman that I am , who shal deliver me from this body of sin , from this wretched heart that I have , many of you we heare cry out of poverty , disgrace , and trouble in your families and the like , but who of you cries out who shal deliver me from this body of death , from this sin of my nature ; many of you perhaps do not know whether you are delivered from the guilt of your sin , you do not know whether any of your sins are pardoned , you are not delivered at al , and yet you do not cry out , but Paul he was delivered from the guilt of his sin , yet the very remainder of sin in his heart was a burden to him , there is much sin in many of your hearts , and you cry not out of it , Paul he was delivered and yet he crye● out of it , who shal deliver me from this body of death . But now to open this , I shal shew , First how man● waies the remaining part of corruption is a burden to the Saints . Secondly , What kind of burden it is . Thirdly , Open the particulars , shewing that sinful nature is a burden , and the stirring of corruption a burden , and the prevailing of corruption a burden . Fourthly , Why it is that God doth so in his providence order things , that his owne saints shal be under the burden of corruption , and so make some application of it . First , Then in what respect the remaining part of sin and corruption in the heart of the saints is a burden . The First burden of Corruption . First , It is a burden of greife unto them , you know grief causeth heaviness and sadness , now the remainder of corruption that they find in them , it is as lead and lies heavy upon their spirits in regard of greif , it is the cause of their grief and trouble ; some wil say perhaps sometimes to others , such and such that are professours of religion they go very sadly and heavily , and when once you come to be so strict in your way , you wil loose al your comfort , for such and such are alwaies sad and pensive , but do you know what is the reason of their sadness , you have as much cause to be sad as they , the burden is not because they are religious , but because they are no more religious , not because now they do more duties then they did before , but because they cannot find their hearts come up to their duties as they would , do not atribute their greif to their godlyness , but rather say to thy self thus , if they that do so much for God , are yet so much troubled and greived , because they do no more for God , how much cause of trouble and greife have I then , that do nothing at al for God. The Second burden of Corruption . Secondly , The remaining part of corruption in the hearts of the saints , it is a burden of shame , greif is a burden , and shame is a burden , many that can beare great burdens , that can beare the burden of poverty yet are not able to beare the burden of disgrace , especially to those that are most ingenious , it is one of the greatest burdens in the world , now the saints they are ashamed of the corruption that remains in them , they account it a shame before the Lord and before his blessed Angels , and in regard of themselves , what they know of themselves that the world knowes not of , they look upon it as ashame that they do even loath and abhor themselves as the scripture speakes ; it may be their lives are such as others do honor and have high thoughts of them , but they being acquainted with their own hearts , and looking into the secret working of their own spirits , they see so much evil there , as they see much cause to abhor and loath themselves , and to lie down in their shame before the Lord , whom they know doth see into their hearts a great deale more then they can see themselves . I wil appeal to any one that knows his owne heart , if God should open your heart and make it known to your friends and acquaintance so much evil as is in your heart in the performing of one duty , if al men should know so much evil as is in your heart at one time , in praier or hearing a sermon , would you not be ashamed , now God knowes and sees al the baseness and vildness of your spirits , and the godly knowing this , they cannot but be ashamed and go under this burden of shame with heavy hearts . The Third burden of Corruption . Thirdly , The remaining part of Corruption in the hearts of the godly , it carries with it a burden of feare , fear you know is a great burden as wel as greif and shame though the evil be not so great upon them , yet if their be an evil apprehended to come upon them , it is a great burden to them , as those that dare not go out of dores in the night because of feare , or dare not be in the dark because of fear , when they are delivered from their feares , do they not account that it was a great burden , now the godly they have a great deal of fear upon their hearts , and the truth is those that are godly they fear more what their owne evil hearts should bring upon them , then what al the divels in hel and al the creatures in the world can bring upon them , and that is a good fear , but yet it makes them walk heavily : others feare , sometimes they fear men , fear those that wil come and take away their estates and undo them , feare their enemies or feare the divel , but one that is godly he feares more his own heart , the evil that may come to his soul by that , then al the hurt that al the divels in hel can do to him , for they cannot afflict more then the body , I but this brings an evil upon the soul , it breakes their communion between them and God , and therefore they are afraid of sin before it comes , they have experience of their hearts what evil it hath done to them , and so are afraid of miscarrying , and afraid of the evil consequences of their sin , they do not know what mischief their sin might possibly bring upon them , and so they goe under this burden of fear along time together , even those that are truly godly . The Fourth burden of Corruption . Fourthly , The remaining part of corruption in the hearts of the saints , is a burden of care , for men and women to be alwaies careful , to be ful of care , you know that is a great burden that many of you are acquainted with , that when you have a great deal of business upon you and much lies upon you , when your thoughts are ful of care , is it not a great burden to you ? many men that have been ful of business , and afterwards have got over their business , what a freedome do they account it , the saints they have a burden of care upon them , because they find so much to do with their own hearts that they had need be watchful night and day over them , they have had experience what their hearts have done , when there hath not been a strict watch over ●hem , and therefore there is no Child of God but if he be in a right temper he is a careful man , so long as we live in this flesh our condition is ful of feares , and so we must neds be ful of care in this world , though there be a great deale of difference between the distracting care that wicked men have about their outward estate , and the care of the godly about keeping their peace w th God , making up their peace with God , avoiding the occasions & temptations to sin , & recovering themselvs again when they have been overcom by sin , I say this must needs make them ful of care , when a man hath a great business upon him he is ful of care , there is no men in the world that have so much business upon them as such a man and Woman that is godly , they know that they have greater business that lies upon them , then al the world besides , the care of the whol world lies upon them , yea and they have not only business of great consequence upon them , but multitude of business , the life of a Christian is a busie life , a life of a great deale of business , a Christian Woman hath abundance of business to do , and therefore it is a most vild thing for one that professes he● self to be a Christian , to be idle and to spend her time vainly , hast thou nothing to do ? you speake of passing away time , a godly man or woman hath enough to do they have to provide for eternity , and to make their peace with God. And besides there is multitud● of business upon them & they have multituds of hindrances too , if you have great business , multitude of business , and multitudes of hindrances , and especially if you are undone if you should miscarry , this now wil make you very careful . A man though he should miscary in the world , it is not so great an evil , as for a Christian to miscary in any one duty that he doth performe , a Christian when he goes to performe a duty he thinks thus , I must now cause al the faculties of my soul to be working in every duty that God cals for , wel , and if I miscarry in the duty I look upon it as a greater evil then if I were undone in my estate , or body , and I find abundance of hindrances , that wil indanger me to miscarry , therefore I must needs be very careful ; now in Christ there is a great deal of ease in this respect , those that are acquainted with the way of Christ , they are mightily eased of the burden of care , now those that do performe duties and do not come to Christ , so much as they are kept off from Christ , so much the more wil the burden of care be , not only those that performe duties in a legal way have the burden of care upon them but the Godly also . The Fifth Burden of Corruption . Fifthly , The Corruption that remaines in us it brings a burden of Labor and toil , for there is no such intensiveness in any labor in the world as a Christian hath against his corruptions , he doth not onely say as many slight and vain spirited men and women do , Lord have mercy upon me , and we are al siners , and I would do otherwise I have good desires : no , but a Christian knowes that he must draw forth al the faculties of his soul and bend them against his corruption , and if ever he Toil , Labor , and spend his strength , it must be in this way against his corruption , now there is ease in Christ for this burden too , Why ? because Christ gives power against corruption , the way of rest in him is by comming to him , so that we shal not need to toil and Labor in them as before ; now if grief be a burden , shame a burden , Feare a burden , care a burden , and if Laboring and Toiling be a burden , then those that are Godly are under a great burden in regard of their Corruption , this five-fold burden . CHAP. XII . The Burden of Corruption set forth in eight particulars . 1. It is a soul burden . 2. It hath al other burdens in it . 3. It is a Continual burden . 4. It makes al other things to be a burden . 5. It is a burden to God himself . 6. It makes the sins burdensome to al others . 7. It makes him burdensome to himself . 8. How greivous soever , we cannot be rid of it in this life . FUrther for the properties of this burden , what a kind of burden it is , that the people of God fell under their corruptions . The First property of the burden of Corruption . First it is a soul-burden , other burdens are rather bodily , it is easier for a man to beare a burden upon his shoulders , then to beare a burden upon his conscience , their it lies with torment , and the burden of corruption it is a burden upon our very consciences . Many heretofore have said that people must be content to beare , though things were required of them that ought not to be , if they went under them as a burden they thought they were wel enough ; many things that were in the worship of God , false worship , they would say , for their parts they could be content they were otherwise , & they went under them as a burden , & they thought that was enough . It is true , if it was only a burden of our estates that it was only in outward things it was somthing , but when it comes to the burden upon our consciences , we must learn to distinguish between the burden upon our shoulders , and between the burden upon our consciences , and so many Christians they could beare burdens upon their shoulders aswel as others , but they could not beare any burdens upon their Consciences . The Second property of the burden of Corruption . Secondly , It containes in it almost al other burdens , as thus , is poverty a burden , sin makes us poor , is dishonour a burden , sin brings dishonor , is debt , for a man to be in debt , a burden , sin brings that too , forgive us our debts saith Christ , he teacheth us so to pray , sin therefore hath al other burdens in it , and therefore a great burden . The Third property of the burden of Corruption . Thirdly , Sin is a burden that is Constant , night and day , continually it is upon the soul of the godly a burden ; if men have other burdens upon them sometimes they have ease , porters that carry burdens al the day , yet they have dinner times and at night they go to bed and rest themselves , so they have ease that way , but now sin is alwaies a burden upon the Godly night and day , they cannot get off this burden , to lay of a burden a quarter of an houre it were some ease , but now sin is so great a burden , as it is continually upon the saints . The Fourth property of the burden of Corruption . Fourthly , it is such a burden , as makes al other burdens to be a burden , as it contains in it al other burdens , so sin is that which makes al other things burdensome that are burdensome , as now a man or woman that is poor , poverty is a great burden , I but if there be sin with poverty , that makes it a burden indeed ; sickness is a burden , I , but so far as sin is mixt therewithal , so far it is a greater burden , and so loss of estate and the like , as thus , I would compare al other burdens to this , as water in a tankerd when your tankerd-bearers carry water , it is a burden to them , but they have arts to make their tankerds light as can be , but now if they carried their water in tankards of Lead , though the water were no heavier , yet this would make it more burdensome ; so sickness , poverty , loss of estate , they are burdensome to al that beare them , but yet the corruption of sin when the heart is corrupted with sin , that is as lead that makes it the greater burden , and therefore sin in the heart is such a thing as makes al other things burdensome that are burdensome . Though a man should loose al his estate in one night , this might be some burden , but he that hath sin upon him , that makes al other burdens to be burdensome . The Fifth property of the Burden of Corruption . Fifthly , Sin is a burden unto God himself , much more to the saints , God cries out that he is prest under sin as a Cart is pressed that is ful of sheaves , it is a burden to the spirit of God , and therefore it is said that the spi●it of God is greived , and it must needs be a great burden to thy soul , when thou seest and knowest it is a burden to thy father , it is a burden to the spirit of God whereby thou art sealed to the day of redemption . Is it not a burden to the heart of any ingenious spirit when he shal consider that that which I have done is a burden to my father , to the spirit of grace ? any ingenious child , it wil be a burden to him that he hath done any thing against his father , now so long as thou hast any sin in thee , thou art a burden to God and to the spirit of God. The Sixth property of the burden of Corruption . Sixthly , As it is a burden to God , so it is that that makes us burdensome unto al that we converse with al , and the more Corruption that remaines in our Hearts , the more burdensome we are to all that we converse withal ; some there are though truly godly , yet they have so much Corruption in them , that they are burdensome to all that they converse withal , as in a family , take those that are passionate , though they have godliness lies at the bottome , yet how burdensome are they to those that converse with them , others they have extream stout and stubborn Spirits , others have sullen Hearts , extream sullen spirits , others have slight and vain spirits , others proud and envious spirits , and others Covetous , now there is reason they should feel the burden themselves , for others feel the Burden when it breaks forth from them , and therefore it much more aggravates their Burden , those that are truly godly that are overcome with passion when they think thus , Oh! what a Wretched Heart have I , that I should break forth into passion , in such and such company , Oh! what a Wretch am I , that I should not only be burdensome to my self but to those that I converse withal , I make no Question , but I speak to many that have lamented their condition in this kind alone , in that they have been so burdensome to others , it is true , I have been a Burden to such and such , but the Lord knows it is much more a burden to mine own heart , and to my self , therefore the remaining part of Corruption is such a Burden to the godly , because it is a burden to others , whenas all the people of God should be useful in the places where they live , they should live so as that all that live by them and with them should bless God for them , this they should endeavor to do , to live in such a manner as all that come neer them should bless God that ever they came neer , or had converse with them . The Seventh Property of the Burden of Corruption . Seventhly , This Burden is such a Burden , as makes those that are godly to be burdensome to themselves , yea even to be weary of their lives many times , Why ? For their Corruption in them is a great deal more grievous then Death would be to them . We use to express a thing that is very grievous to us , and say it is death to us , those that are godly can say so of their sin , and that is one Reason that Paul gave that Name to his sin , a Body of Death , Oh! Wretched Man that I am who shal deliver me from this Body of Death , Why ? because the remaining Corruption that then was in his Heart was as Death to him , so it is with the Saints , the Corruption that remaines in their hearts it is Death to them , and they can appeal unto God , and speak thus in his presence . The bitterness of death would not be so much to me a thousand parts as this Corruption that is in my heart , Oh! this Corruption that is in my heart , that overcomes me after so many resolutions , so many Prayers , so many Sacraments , so many ingagements , it is that which makes me weary of my life , as Rebeccah said , if Jacob should marry a Wife of the Daughters of Heth , it would make her weary of her Life ; so saith the godly , this remaining Corruption in my Heart , makes me weary of my Life , what shal I do that carry such a Body of Death about me so as I do . There are many Men and Women that in a discontented mood , say , they are weary of their lives , but this is in a discontented mood ; but when could you say so in respect of your Hearts , when did you say , I lookt into my Heart , and I saw a great deal of sin , Corruption , worldliness , Pride , Passion , and the like , and this is that which makes me weary of my Life . The truth is , the great thing that makes the people of God to be willing to die is this , because they know when they die they shal be delivered from this Burden , and therefore when Death comes they entertaine it willingly , because they know they shal sin against God no more . There is many of you , when you have lived a long time in sickness , and poverty , and are in great straites many waies , you think if Death should come to me I could be willing to die , because then I should suffer no such things as now I do , I but that is no argument of Grace , but this is an argument of Grace , that because of the great burden of Corruption that thou carryest about in thy Soul , therefore thou would'st be willing to die . The Eighth property of the Burden of Corruption . Eightly , Sin is a grievous Burden while we have it , and makes us weary of our Lives , and yet it is such a Burden as we must certainly carry about with us , such a Body as we know we shal never be freed from wholly while we live in this world , it is true , we may be freed from it in a great measure , Christ saith , come to me and you shal have Rest , that is , some Rest for the present , and whole Rest in the Life to come , but we cannot be wholly freed from this Burden whilst we are in this World. And thus much for the properties of this Burden , what a kind of Burden the people of God feel under their Corruptions . CHAP. XIII . In what respects Corruption is a Burden ▪ 1. In that our Nature is opposite unto the very Nature of God. 2. It presseth down every holy Duty . 3. It affords matter for any Temptation . 4. It hath a Root from whence al kind of sin may spring . 5. It dampeth all the activity of our Graces . THe third thing is to shew that Corruption is a Burden to them . I. First , For the corrupt Nature that is in them , besides the act of sin , this must needs be a burden to the godly , to think I have a Nature contrary to God , to think now and then that they sin against God , this is not the burden , but here 's the burden , Oh! Wretched man and Woman that I am , I have a Nature in me that is opposite to the very Nature of God , to the infinite holiness of God himself , though God hath made me partaker of the divine Nature , yet stil I continue to be opposit to the Nature of God it self . II. Secondly , This is that which is as a heavy weight that presseth them down in every holy Duty , so in that 12. of the Hebrews , Wherefore seeing we also are compassed about with so great a cloud of witnesses , let us lay aside every weight , and the sin which doth so easily beset us , and let us run with patience the Race that is set before us . He speaks here of original sin , the sin of our Nature especially , it is a weight that lies upon our hearts in the performance of holy Duties , when we are striving to get our hearts up to God. This corruption of Nature keeps them down . I remember the story of that good man , that going abroad saw a Bird fluttering up , and when it had got up , it fel down again , and then it would flutter up , and then come down again , and he looking wishtly upon it , saw a stone tied to the Birds Leg , and upon that the good man begins to weep , just so , saith he , it is with me , I would fain get up to God , fain would have communion with God , and somtimes I am getting up to God , but straightway there is a weight that puls me down . Do not you find it thus ? You that are conversant with God ; you that get somtimes alone in Duty to God , and you would fain have your hearts raised to God , but how are your Hearts brought down again , and not only in these private Duties , but after publick Duties , a day of fasting and Humiliation somtimes , Oh at night your Hearts are up , and now you resolve you wil Live above the World. And above al these things here below , and you wil live more to Gods Glory , but how are your Hearts brought down again by this corrupt Nature that is in you . III. Thirdly , Corrupt Nature is a burden , because it affords matter for any temptation in the World , there is no temptation to any kind of sin , but our Nature affords matter for al kind of temptation , what a burden is this , if a ship be on fire in the midst of other ships , and we know that there is a great deal of Gun-pouder in the ship that is on fire in the midst of the Rest , would not he that oweth the ship be afraid , and wil he not toyle and use al means he can that the fire may not take hold of the Gun-pouder , I compare all the temptations to sin about us unto the fire , now we are compassed about with the fire and what are our Hearts in them , there is matter for the temptation to take upon ; as the Gun-pouder is matter for the fire to take hold of , so our sinful Hearts are as ready to take upon every temptation as that is ; now is not this a great Burden ? That I should carry about me in my Heart matter enough to entertain al sin , any sin in the World , yea the sin of Blasphemy against the Holy Ghost , if I had not the mighty power of God to restrain me , thus it is with the sinful Nature of man. IV. Fourthly , The sinfulness of our Nature is a burden in this respect , to have not only matter to entertain temptation , but it hath in it a Root from whence , ( if God doth not come in with his Grace ) all kind of sin may spring up from it , though there should be no kind of temptation , many of us do cry out of the Devil and temptation when we are overcome by sin , but consider what I say , there is not only that evil in your hearts that you are ready to entertain all temptations , but there is that evil in your hearts that would breed al kind of evils whatsoever , though there should be no temptation , though there were no Devil in Hel ; as thus now , you know there are the seeds of weeds in the ground , though it is true , they do not come up to flowrish til the rain and the Sun draws them forth , yet stil there are the seeds of those weeds , so as they would come up in time though not so soon , that except they be rooted up , they wil come up in time ; so it is here , there is not only injections of the Devil in us , but our corrupt heart riseth to it , it is one thing to have some filthy thing cast upon us , and another thing to have the Body so rotten that a stinking steam should come from the Body it self , one may have some unsavory thing cast upon him and so be unsavory , but when the Body is rotten and that cast upon one , that would be more unsavory , so it is here , may be the Devil may bring some temptation upon us and make some disturbance in our heart , I but there is that in our Hearts that wil make as great a disturbance in our souls as the Devil can . V. Lastly , The sinfulness of our Nature is a Burden in this respect , that it wil damp all the activity of our Graces , the livelyness of our Graces , now the Saints of God make it to be the joy of their Souls to be active and stirring for God , but now this Corruption that we carry about with us damps al : as now a candle , if it were in a Coal-pit a Mine , there would come a damp that would make the Candle burn dim , so the Graces of Gods Spirit , in the best of us all , are but as a Candle in a Coal-pit , thy heart is like a Coal-pit , and God hath set up a Candle , some Grace in thy heart that shines there , but now though Christ takes care that all the damps of thy Corruption shal not put out thy Candle , yet God somtimes dimmes this Candle that it doth not shine somtimes , takes away the beauty , liveliness , and activity of thy Graces , that though thou hast some life and burnings , yet thou burnest but dimly before others with whom thou dost converse . I do not now speak of the stirring of sin , the working of sin , that is the next thing that I shal open , how that is a Burden to the Hearts of the Saints ; as for instance , you know that the Scripture tels us that the flesh fights against the Spirit , and the spirit fights against the flesh , there is a continual fighting by this Corruption against al that is good , now that there should be Corruption in the Heart that continually fights against God , that is a more fearful thing , so it is in thy Heart . Now to be alwaies in a fight or a combate it is a fearful thing , we count it a great burden that there should be Wars and Rumors of Wars within our gates , I but , there is a greater war in thy Heart . It is a thing that was not thought possible ever to be in England , that there should be found such a Generation that should indanger their lives to make them and their posterity slaves , and yet for this they fight , who doth not see but the victory wil be this in the Conclusion . But I wil shew you a worse thing then this in every of your Hearts , there are such Corruptions in your Hearts , as put your Souls to fight to mischeif your selves ; to bring your selves to be slaves to the Devil , this is in your Hearts , though indeed some are not sensible of this ; and what is the reason that if corruption be a Burden that some people ●eel it not ? One Reason is this , because they are dead in sins , if this whole building should fal upon a dead man , he would not feel it , and take this as an infallible argument , that thou art dead in sins and trespasses , if thou dost not feel the Burden of thy corruption , that man and woman that is not sensible of the sin that is in their Souls , I dare in the Name of God , pronounce that Man or Woman dead . As it is in Nature , though we may loose the sense of seeing , or of smelling , or of hearing , yet we may live , yet the sense of feeling or touching that cannot be lost , if we be living if we loose the sense of feeling , certainly that man or Woman is dead , no sense inwardly or outwardly , there is some sense of feeling , so long as there is life . So here , though there may be many weaknesses in men and Women , yet when they do not feel the Burden of their Corruptions at al , certainly they are dead men and Women . Now you that are weary and heavy Laden , come to me , ( saith Christ ) And I will give you Rest , know , that Christ speaks to you , not only out of pity , as to those that Labor under the Burden of Legal performances , but out of love , and know , that by this you come to be fitted for Christ and it is that that is as delightful to the heart of Christ to give ease and Rest to his poor Servants that Labor under the Burden of Corruption as to do any thing in the world ; it was a special end why Christ came into the world , to dissolve the works of the Devil , our Corruptions are from the Devil , and are tied close to us , and they easily beset us , ( as the expression is ) now I say it was the end why Jesus Christ came into the world , to dissolve the works of the Devil , that is , when he sees his poor Servants under this burden and to cry out under it , as Paul did , who shal deliver me , then Christ comes to cut this bond and so to dissolve the works of the Devil and give ease and Rest to their Spirits . You do wel when you struggle and strive against your Corruptions with all the strength you have , but the great work you have to do that you may be delivered from your Corruptions is , to renew your act of Faith in Christ , to make use of those Scriptures wherein Christ is said to be our Sanctification , as wel as our Redemption , and to act our Faith upon those Scriptures , and that is the way to ease our Souls of these Burdens . CHAP. XV. In what respects the stirrings and motions of Corruption 〈◊〉 very burdensom . 1. They continually fight against the Spirit of Grace in the Heart . 2. They are sudden . 3. They are ful of Confusion and disorder . 4. They work very Malitiously . 5. They watch opportunity to do mischief . 6. They are very unseasonable . 7. They are very prevalent . NOw besides the Corruption of our Nature , the stirring of Corruption is very burdensome unto the Soul ; I suppose if a Man or Woman did know what corrupt Nature is in them , and though this corrupt Nature did not stir , yet it would be very burdensome , but we are to know that this corrupt Nature doth not lie stil , but is alwayes working , stirring , acting and putting it self forth unto that that is evil , now the motions of sin are burdensome . 1. For First , they are continually fighting against the Spirit of God , and the spirit of grace in the heart , the flesh lusteth against the spirit , now to have a continual fighting and Combating in the soul , is it not very burdensome ; as a family where there is a continual falling out , never a day that you come to some families but there is falling out , and fighting , is it not burdensome to live in such a family ? now in the hearts of men and women there is a continual fighting . If one should be in a family where the husband and wife is continually fighting one with an other , and the children and servants flying in the face one of an other that would be burdensome , now in the heart of man there is the flesh and spirit continually fighting one against another , is not war in a kingdome a burden ? and especially , when men shal fight to make themselves slaves , as I said before would any man ever have thought it possible that there should be such folly in the hearts of any in England , to fight to make themselves and their posterity slaves , that the very victory that they should get was to bring them to be slaves , now the fight with corruption it is for this end . 2 , And then the stirring of corruption is sudden , many times a man or woman that is gracious and godly , that finds their heart in some good temper and working for God , suddenly their corruptions wil be stirring in them unexpectedly , which is extream greife and damp to their spirits , and causeth many times exceeding much trouble to them suddenly , that no body can understand the cause of it but themselves . 3. And then the stirring of Corruption is violent , the stirring of Corruption in the hearts of the Saints are many times extream violent and outragious , the divel stirs up their Corruption , and indeed the corruptions themselves are as it were divels in them , that do as the divel that was ready to be cast out of him that was possessed , he causeth him to foam at the mouth , so there is extreame violence of corruption in the hearts of the Saints . It was a Lamentable conditition of the poor Child that was possessed in the Gospel , when the father came to Christ for help , because when the evil spirit came it cast him into the fire and into the water . So corruption is so violent in the hearts of the godly , that it is ready to cast them into the fire and into the water , to do those things that are against their own inclination , against their prayers , against their resolutions , against their vowes , against their covenants , though they see such a thing to be evil , are convinced of it , though they find a strong inclination against the evil , though they have been at prayer to God to help them against it , though they resolve with the strongest resolutions against it , yea though they vow and Covenant yea they come to the sacrament and set to their seale , so violent is their corruption that it carries and hurries them on in wayes of evil notwithstanding . 4. Again the motions and stirring of Corruption are very burdensome unto the Saints , in regard of the confused disorder that there is in the motions of their corruptions , there is much disorder and confusion in the heart when corruption doth stir , which causeth much disturbance ; what causeth more disturbance in a State , in a Family , in a Town then confusion and disorder ? nothing is more disorderly and confused then the corruption in our hearts , and therefore burdensome , it causes much perplexity in the hearts of the Saints , because they find their corruptions working and stirring in such a confused way , they find sometimes when they are in duty such strange confused working of their hearts , that it is an extream burden upon them . 5. Further the corruption of the heart works very maliciously and therefore the more burdensome , that is , it watcheth especially those times wherein it may do us most mischief , then it wil be most stirring as a malicious enemy , wil not only be troublesome to one that he is an enemy unto at sometimes , but he watcheth if there be any time wherein he may do him more mischief then another ; I wil take that time , saith an enemy ; so the corruptions of the hearts of men , they watch when they may do the soul the greatest mischeif , now many a christian may think , though I find much corruption stirring many times yet if I could but be free when I get alone to have communion with God , O! that it would let me alone at that time ; and so though I find it stirring at other times , yet if it would let me alone at the hearing of the word ; but it comes at that time especially , you wil have evil thoughts at prayer more then ever you had , and at the hearing of the word light workings of spirit more then at other times , and not only at the word but if there be but one truth that doth more neerly concerne the good of your soules then another , you shal find your corruptions to hinder you then , more then at another time , and so at the sacrament , and fasting , there it wil be more working then at another time . 6. yea and further , if there be any time , that through Gods mercy in a day of prayer , fasting , and the like , if you can get your hearts to any comfortable frame , brokenness of heart , renewed resolutions to walk in the waies of God more strictly then before ; as many times it is in dayes of fasting and prayer , above al times wil your corruptions be stirring after that , more then any time , thus maliciously when it may do you the greatest michief , then it wil be most working . Now what a burden is this to the soule ! as it is said of Christ , in Matth. the latter end , There you have the story of Christs baptisme , and when he was baptised , then came the holy Ghost upon him in the likeness of a dove , and this manfestation of God from heaven , This is my beloved sonn in whom I am wel pleased ; wel , presently saith the text , he was led into the wilderness to be tempted of the divel , God was in the worke , but the devil was malicious against him presently after a glorious manifestation of God the father to him , As it was with Christ your savior , so you must expect it wil be with you , Christ when he had such a glorious manifestation of God the father from heaven to him , then he was led aside , then the divel presently came upon him , so it wil many times be with you , when at any time you have got your hearts up to God in a day of fasting , prayer , or the like , and have got some sense of Gods love , take heed of security at that time more then at al times and that is the reason that you shal find , if you observe it , that very often after a day of fasting , after such a day that you have got most in , if not the very night , yet the next day , you wil find strong workings of the corruptions of your herets , to keep them down immediately after that time , for the stirring of corruptions they are very malicious , and watch for the time that they may do us the greatest mischief of al. 7. Further the stirring of the Corruptions that remain in us , are very burdensome in regard of their unseasonableness by that I meane this , ( to speak plainly to your hearts ) the stirrings of our corruptions , if we shal gratifie them many times , yeild to them , as it were , for peace sake , as sometimes the heart of a man or woman is so troubled with the workings of corruption that they think they must needs yield that they might be quiet , wel if thou shalt yeild to them to quiet them , they wil come upon thee more and more , with greater strength they wil come upon thee then before , as now , if any one that is troublesome to us in seeking to get such and such a thing of us , and at length because of trouble to us we yield to them , then afterwards they grow more and more upon us , incroach more and more upon us and are very troublesome and burdensome to us , it is so in the stirring of corruption , if you yield to your corruption for one thing , it comes more and more upon you , so that the only quiet you can have is by being at open defiance with them ; now this is another thing wherby the corruptions of the hearts of Gods people are very burdensome to them . 8. Lastly , The Corruptions in the hearts of Gods people are very burdensome , because they are very prevailing , this is an higher degree : they are burdensome in the root , and then in the working they are more burdensome , but then in the prevailing they are yet more burdensome ; If so be a Child of God , that looks into his hear● , and finds what a root of bitternese there is , that makes him go heavily al his dayes , but now when he finds such working and stirring of corruption , this troubles him more ; he thinks , though I have such a cursed nature , though I cannot keep down the motions and stirrings of my corruption , yet if I could keep them from working ; yea though I cannot keep them from working , yet if I could but keep them from prevailing , but alas ! they overcome me many times , and this is the greatest burden of al , that they prevail in our hearts so much as they do , It is troublesome to fight with an enemy , but it is a great deale more troublesom to have an enemy prevail and get the day : and though it is true that corruption shal not get the day fully , that is , though it may prevail for a while in some skirmishes , it may prevail Praelio but not in Bello , as an enemy may in some skirmishes have the better of it , but yet the other may Conquer at last , and may get the day ; the day , that is , when it comes to a pitcht set Battel , that is the Bellum , and there he prevails , if I can but prevail and get the day to be mine then , it is not so much . It is true , the Saints of God they shal get the day at last , but here as long as they live , their corruptions often prevail and foiles them which is very grievous and burdensome to them . CHAP. XV. The Reasons of the former Point . 1. Because coruption ( when it prevailes ) weakens the heart . 2. By it God is dishonoured . 3. By it our holy profession is scandalized . 4. By it they over whom it prevailes , are made useless in their places . 5. Thereby the meanes of grace are made unprofitable . 6. Thereby our peace with God is disturbed . 7. Thereby the assurance of our Salvation is shaken . NOw for that , to open it a little in the particulars , to shew , how burdensome it is to the hearts of the Saints when they do prevaile in any measure , they do not put it off as carnal people do with this , we are al sinners and it is Gods grace to keep us , and Lord have mercy on us and the like , no , but they account the prevailing of corruption the greatest burden that they can goe under in the world , and that in these respects . I First , Because whensoever corruption prevailes , in what degree soever , it weakens the heart , it weakens the soul ; it may stir in the heart , and if the heart doth repulse it , and get strength against it , the heart is not weak as before , but if it prevail in any degree , it weakens the heart ; now we know , that which is weak , is sensible of a burden quickly , a sick man is a burden to himself , and every thing is a burden to him , now when any corruption prevailes , it makes the soul sick , and every thing is a burden to it and I beseech you consider , here is a reason why you are so weak and are able to beare no other burdens , If any body crosse you , when you come home , wife , Children , or servants cross you , you cannot beare it , if neighbours cross you , you are able to beare nothing , there is a reason in this that you do not think of , you have weakened your hearts by some sin or other , and broke your peace with God it may be , and now your hearts come to be weake , you are like a sick man , that cryes out upon any thing , one that is sick cryes out upon every thing , wheras if he were strong & healthful he could bear a hundred times more ; so you have brought a sickness upon your souls , there is some sin that hath prevailed w th you : prevailed over you , and by that hath weakened your heart and your spirit , now being weake you can beare nothing , every thing is a greivous burden to you , so that the prevailing of corruption comes to be burdensome in this respect , because it weakens the heart , and makes every thing burdensome to them . II Secondly , The Saints and people of God they account the priviledge of corruption to be the greatest burden in this respect , because they know that now they dishonor God , especially if it prevail so as to breake forth outwardly , that it comes to an outward actual sin , then it must needs be burdensome to one that is gracious , for the name of the blessed God suffers by this my sin that hath prevailed , al the while sin was but stirring in my heart , and did not prevail , the name of God hath not that dishonor as now it hath , now when sin hath prevailed it dishonors God , and therefore it is a burden unto the Saints . III Thirdly , It is a burden because it may be my holy profession is scandalized by it , and is not this a burden ? howsoever many wretched men and women , wil say , they care not , let others say and think of them what they wil : but now Godly men , and women , when rhey think of this , they cry out O What wil the wicked say of this ! how wil they blaspheme the name of God , and dishonor the name of God ; and this wil be a burden to them , because thereby their holy profession is scandalized . IV Fourthly , ' It s a burden , because hereby they come to be made useless in the places where they live : many though they may have some soundness of grace in them , and may go to heaven at last , yet their corruption prevailing over them , they come thereby to be very useless in the places where they live , they may live , but themselves wil be burdens upon the earth , for they are never like to be used , to do any great service for God in the world , they have so scandalized their profession by the prevailing of Corruption . V Fifthly , When corruption prevailes over the Saints , as it makes them unprofitable , so it makes the meanes of grace exceeding unprofitable too , it hardens there hearts , and they come to prayer , hearing the word , and Sacraments and find little good : many of you complain you find not profit by prayer , and hearing the word , and Sacrament ; what is the reason ? such and such corruptions have prevailed over you , it may be there are some sins that you live in , that have prevailed over you , and therefore no marvel you do not profit as you desire . VI. Sixthly , The prevailing of Corruption is a grievous Burden in this regard , because it is that that doth extreamly disturbe ones peace between God and our Soul ; though there be many temptations , yet if the heart can conquer them , it hath more peace by that means , never hath the soul so much peace , as when there hath been strong temptations unto sin , and a conquering over those temptations : but if temptation conquer , then there wil be a disturbance of our peace , and that is burdensome to those that do know what peace with God doth mean. VII . Seventhly , The prevailing of Corruption is a grievous Burden , because it is that many times , that shakes the assurance of those that are godly . I know not what those men would make of the Lords Prayer , Forgive us our Sins , if so be that they think whatsoever sin they fal into , yet stil they can keep up their assurance as much as before , I say , what would they make of that petition , Lord ! forgive us our Sins ? at least , to pray thus , Lord ! cleer up the evidence of the forgiveness of our sins , then it must needs follow , that the falling into any sin , and the prevailing of any Corruption , must needs shake our assurance while we live here in this world , now is not this a Burden to any man or Woman that heretofore had assurance of Gods love , and was able to look in Gods Face with joy , to have this assurance shaken ? Yea , Many times , it makes God withdraw his countenance , which made David Cry out , Restore to me the Joy of thy Salvation . As if he should say , Lord , I was wont to have joy in thy company , in communion with thee , but thou hast estranged thy self from my Soul , O Lord , restore unto me the joy of thy Salvation . Now is not this a burden , for thee to loose the sweetness of thy Soul in communion with God ? That now , though it may be it is through thy weakness or what it wil be , yet thou canst not look upon God with that comfort as thou would'st , but the thought of God comes to be a terror upon thy spirit , is not this a burden ? Now then , is there any poor Soul that understands what these things mean ? What a Burden the remaining Corruption of the Heart is , either in regard of the sinfulness of Nature , or in regard of the stirring of Corruption , or in regard of the prevailing of Corruption , that now they have no Rest in their souls , but are Laden with such a Burden , and cry out with the Apostle , Oh! Wretched Man and Woman that I am , who shal deliver me ? let such a soul know , that this text belongs to them , Come unto me , saith Christ , and I wil give you Rest from this Burden , as wel as the other Burdens ; and our Rest is only in Christ from this , as wel as the Burden of the guilt of sin , the Burden of the Law , and the other burdens that have been spoken unto . CHAP. XVI . Why the Saints feel these things so burdensome , Namely . 1. Because the Life of Grace is a tender and delicate thing . 2. Because Grace keeps the Soul in continual acting . And why God suffers Corruption notwithstanding the burdensomness thereof to remain in the Saints , Namely . 1. That hereby he may shew forth his own power . 2. Hereby their Faith be exercised . 3. Hereby they are driven unto Prayer . 4. Hereby Stirred up unto Repentance . 5. Hereby make known his Wisdome . 6. Hereby manifest his justice in laying a stumbling block before the wicked . 7. Hereby the Saints may be induced to long more after Heaven . With two Consequences issuing from hence . 1. The differences between the Sins of the godly , and the wicked . 2. Why the Saints go on so sadly in their waies . NOw it must needs be that a gracious heart must feel these things to be very burdensome . First , Because the life of Grace , wheresoever it is , is a very tender and delicate thing ; nothing is so delicate and tender as the life of Grace , and therefore it must needs be sensible of this burden of Corruption according to what degree it doth remain in the Soul. As thus , you know a man or Woman , the more delicate and tender they are in their flesh , having had very curious bringing up , or it may be their natural Spirits are very delicate more then other men , some men their natural spirits are more gross , and can bear burdens with less sense , but now those that are more finer and delicate , if you lay a burden upon them , Oh! How burdensome is it unto them , now Grace makes the constitution to be delicate , fine , and pure ; a pure constitution , it puts the Hearts into a most pure constitution , and therefore it must needs be sensible of the evil of sin according to the remainers of it . Secondly , Where Grace is , Corruption must needs be very burdensome in this regard also , because that Grace keeps the Soul in continual action and stirring , now look as a man that hath a Leg that is broken , if he could lie stil , and never stir , it would not be so grievous and burdensome to him , the pain and breaking of his Leg would not be so burdensome if he could lie stil , but if this man , whose Leg is broken , must be stirring , walking , and going up and down , Oh! how burdensome is it that his Leg is broke . So it is with the Soul , it is true , if the Soul might be stil a sleep , and doing nothing , then , though there be Corruption in them , it would not be so grievous , I but Grace whereever it is puts the Soul unto action ; and therefore it is called , the divine Nature , because it is active , it puts the Soul on to be acting for God , and in the waies of life , now Grace putting the Soul to be acting , and Corruption that being as the breaking of the bones , it must needs be very burdensome , that which most hinders their activity of Grace must needs be very burdensome . You had need therefore take heed what you do when temptation to sin comes , take heed you do not break your bones , and your Leggs , Why ? Because when you have broken them you must be stil stirring and acting for God. A poor man , it is a great deal worse for him , if he break his Leg , then a Rich man ; a Rich man may sit by the fire , or lie in his bed a month together , but a poor man , if he break his Legg he doth not know what to do , he must to work , perhaps he cannot have that harbor that a Rich man may have , so I say , those that are of sluggish spirits , though Corruption prevaile it is not so grievous unto them , but those that are of active spirits and have Grace , and the more Grace that any man or Woman hath , the more burdensome their Corruptions are , because the more Grace there is in the Soul , the more active it wil be for God. Quest . But you wil say , Seeing the remaining of Corruption in the Heurts of the Saints is so burdensom , why doth God so order things in his providence , as his own dear Saints should be so troubled with their Corruptions while they live in this world ? God could deliver them from their Corruptions , why wil God make them cry out , O Wreched man that I am , who shal deliver me from this Body of Death ? God could as wel perfect our Sanctification , as our Justification : why doth God thus order things in his providence , that his own dear Saints should groan under such a burden of Corruption al their daies ? Answ . For that breifly thus , Though it is true , that God could presently take all our Corruptions ; as soon as ever we come to Jesus Christ , God could deliver us from our Corruptions , but the Lord wil not , he hath many holy ends why he doth suffer his own people to be under this burden while they live here in the flesh , As. First , That hereby he may shew forth his own power , the power of Jesus Christ is exceeding magnified in this , that it can uphold little sparks of Grace in the midst of an Ocean of Corruption , that it can uphold poor weak Creatures under such burdens , and carry them on notwithstanding , and bring them to eternal Life ; the power and Grace of Jesus Christ , and the power of God , is as much manifested in this thing , as it is in keeping Heaven and Earth upon the Frame , or keeping it in being ; the Lord doth not appear more to be an almighty God , in keeping Heaven and Earth in being , then he doth appeare to be an Almighty God in keeping grace alive in the heart notwithstanding al the remainder of Corruption , so that in this God hath Glory in another way then he hath from the Angels in heaven ; the power of God appeares in upholding of the Angels , for if he did not uphold them , they would fal into evil , as Adam and the other Angels did , but therein appeares Gods glorious power to uphold the Angels : but the glorious power in upholding the Angels , doth not so much appeare , as the glorious power of God in upholding the hearts of the Saints in the midst of their corruptions ; this shal be a special argument that the Saints shal praise God for , to al eternity , when they shal look back , and see what a condition they were in before their conversion , yea , in their conversion , that though God granted them some grace , yet what abundance of Corruption was in their hearts al that time , and what a deal of stir they had to maintain that little grace ; they wil stand and admire to consider , that it should be kept alive in the midst of sin , that a little sparke should be kept alive in the midst of the Sea , not only in the midst of the Sea , but when the sea is tempestuous , you yil say it is no great wonder that the fire be kept burning when the sea is calme ; but when al is in a storme , and yet a spark of fire shal be kept alive in the midst of al the tossings of the waves , you wil grant here is a mighty power : now the keeping alive of grace in thy heart in the midst of so much corruption : doth argue as mighty a power in God. 2. The Lord doth so order it that stil his own people shal be under the burden of much coruption in this regard , because that hereby the Lord draweth forth the exercise of faith in his son , in which his soul takes infinite delight , the soule of God takes infinite delight in beholding the working of the glorious grace of faith in Jesus Christ . But you wil say wherein doth it appeare to be so glorious in regard of our corruption ? Thus , for the Angels in heaven to believe in God , that he wil be eternally good to them , it is not so much , as for a poor soul in the midst of al his corruptions , yet to be able to Triumph in the free grace of God in Jesus Christ ; notwithstanding I am so vild , filthy , loathsome , and abominable to myself , and justly God and his Saints may count me a burden to them and cast me off for ever , yet for al this , my soul shal cling to him , I wil cast my self upon him , and look upon him as a gracious father , a merciful God , a God that loves me , a God that rejoyceth in doing Good to me ; for the soul to exercise faith in the Grace of God in Christ , it is a glorious thing , only take heed you do not mistake it for presumption . Object . You wil say , For men notwithstanding al their sin to beleeve in Gods mercy this is rather presumption then faith . Answ . True , it is presumpion in many , they mistake themselves , but in others it is true faith , and God delights in it , and you shal know it by this ; it doth draw the heart to God and the soul never finds such a prevalent way to overcome those corruptions that are in it , as to exercise their faith in the grace of God in Christ . I beseech you , mark the difference between presumption and faith in Christ , presumption wil trust in Gods mercy notwithstanding their sin , but that doth indeed foment their sin and makes them secure in their sin , makes them the more secure in their sin , but now when the soul shal by the true geminine act of faith rest in the free grace of God notwithstanding corruption , if it be right , such a soul feels no means in the world of greater efficacy to cure and prevail against corruption then this , to trust in the free grace of God notwithstanding corruption : and if thou findest it thus , thou hast no cause to feare , trust in Gods grace with confidence , for it is that which is wel pleasing unto God , and that which the Lord delights in , and that which gives as much content to Gods heart as the exercise of any grace whatsoever , and in that regard , because the Saints shal never exercise such an act of Faith in Heaven ●s this , God wil have this in this world . 3. This is that that God sees doth drive his own people to him in prayer , nothing drives the Saints to God with more earnestness in prayer , then the feeling of the weight of Corruption upon them , then they goe to God above al , God never heares such strong cryes come up to heaven in regard of any affliction as this ; and by the way , you may find by this how your hearts are , when the hand of God is upon you in afflictions , then you wil cry to God , but I put this to you , hath there not come as strong cryes to heaven upon the sence of your Corruptions as upon the sence of any Affliction whatsoever . 4. The Lord hath glory in this , in the exercise of the work of repentance , and humility ; the keeping the Souls of his people in humility , and the contrition of their Spirits , that is exceeding pleasing to God , the Lord is neer to a broken contrite heart , a melting mourning spirit , the Lord doth delight in the evangelical workings of repentance , this pleaseth the Lord ; the work of humiliation , mourning and sorrow for sin in an evangelical way , is a grace that is acceptable to God ; God shal have none of that in heaven , and he hath it therefore here . 5. God hereby exerciseth his wisdome exceedingly , in bringing light out of darkeness ; God doth many times turne , not only the afflictions of his people to their good , but he workes good many times out of sin , not that hereby we should be bold and presumptuous in our sins , we must take head of tempting God , yet know this , that God doth many times work exceeding much good unto the Saints , even out of their sins , by occasion of sin , though their sin hath no efficacy in this , but God takes occasion in this , in otherwaies of his providences and workings of his grace to work good unto them . 6. There is Gods justice in it also , to lay a stumbling block before wicked and ungodly men , for when they shal see , that the godly that have the most grace they have much corruption in them stil , they rejoyce perhaps in it , and they little think that God aimes at the execution of his just judgment upon them that it should harden their hearts , many wicked men , they think their condition to be very good , because they see so much corruption in the hearts of the godly , and they are hardened therby , but they little think that God aymes at the execution of his just judgment upon them thereby . 7. God doth it for this reason , that the Saints may long more after heaven , therefore it is that the Lord in the ordering of his providence workes so , that they should be kept under the burden of Corruption in this world , that they might long to be in heaven with their father , and that when they come to heaven they might know the difference between heaven and earth , between their state there in heaven , and their state here on earth . Thus though corruption may be a great burden to us while we live here in this world , yet the Lord hath many great ends and purposes to suffer thee , a poor creature , to be under remaining corruption , and therefore thou canst not draw any such argument , God loves me not , for if he loved me he would deliver me from this corruption , I have been praying a longtime to be delivered , and yet I am not delivered , do not gather any such arguments from it , you know Paul prayed once and again , and al the answer he had was , my grace shal be sufficient for thee : so though thou prayest under the burden of corruption again and again , yet if once God say thus to thy soul , my grace shal be sufficient for thee , thy corruption shal not crush thee and undo thee , but I wil sstrengthen thee , this wil be sufficient . Now from al this that hath been said , you may by way of consequence see . First , a great deal of difference between the sins of the Godly and the sins of the Wicked : the wicked they sin , and the godly sin too , we use to say we are al sinners , but it is to the one a burden , to the other a delight . Secondly , You may see from hence also one reason why the Saints of God go on sometimes so sadly in their wayes , thou dost not know what burdens they are under . But you wil say , we are better we do not feele it . No , they have not so much sin as thou hast , they have got some grace , thou hast none , they have in some degrees mortified their sins , thou hast not ; yea , they have their sins pardoned , thou hast not ; but yet though they have some assurance , that the guilt of their Sin is removed , yet the very remaining of the Corruptions of their hearts is their burden . Object . You wil say Why should it be so burdensome if they know the guilt of their Sin to be forgiven . Answ . I beseech you observe it , there is a deale of difference between a carnal heart , and a Godly heart ; one that hath a carnal heart , if he can be eased from the burden of conscience , he is no more troubled ; but now a gracious heart , though he be first burdened with the apprehension of the guilt of sin , & that burden be removed , yet there remaining a body of death , there is another burden stil upon him : so that the very remaining of some corruption is a greater burden unto him , then al thy corruption that is in the ful strength of it , and together with thy corruption al the guilt that is upon thee ; only thou art dead in sin and dost not feel it , if a whole building fal down , those that are buried in the grave they would not feel it , but al you that are alive , if it should fal down would feele it : so the wicked have the burden of their corruption in the ful strength of it ; in the guilt of it upon them and they feel it not , for they are dead ; but the Godly , though they have the guilt of Sin removed , yet the very least sin remaining in them is a burden , though they have mortified their sin , and do it every day , yet the remaining of sin is a great burden to them . And hence you may see the reason of the watchfulness of the Saints over their spirits , why they spend so much time , and rise so early to heare the word , what is the reason you wil say , they know that if they do not Labor under the burden of their Corruptions to a void sin , it wil be a greater burden to Labor under the burden of sin afterwards . Now you do not watch over sin , because you do not know what a grievous burden sin is when they Labor under it , but such a one as feels the Burden of Sin , the Lord be merciful to me , I had thought ( saith he ) my Back would have broke under the Burden of sin . And therefore David Praies , for the healing of the bones that were broken : and that is the Reason of the watchfulness and carefulness of the Saints under this burden . Now the maine thing that hath been intended in al that I have said about this Burden is this , That I might point out those whom Christ cals to himself , that you might be prepared to hearken to the invitation of Christ to come to him for Rest ( though we are not come to that ) yet take notice that there is Rest in Christ for all these , from under all these Burdens . And so much for the Burden of the remaining part of Corruption in the Hearts of the Saints . CHAP. XVIII . Of the burden of outward afflictions , and the grievousness thereof laid open in three Particulars . 1. In themselves they are a part of the curse of the Law 2. They hinder much in doing Service to God. 3. They often help forward many strong Temptations . Why God wil have his Saints to be under this Burden , Namely , 1. Because he wil have his Servants to honor and obey him , meerly out of Love. 2. Because he knoweth that thus their Corruptions may be best mortified . 3. To be a Stumbling-block to the wicked . THe next Burden is , The Burden of affliction , the Burden of outward afflictions , Poverty , disgrace , sickness , or any kind of trouble in this world ; you shal find these things to be very Burdensom to you . Now Christ cals such as Labor under this Burden to come to him , and promiseth to give them Rest , Christ hath a tender affection towards poor Creatures under outward burdens , towards all those that the Father hath given to him , especially when they are Burdened with outward affliction and the Gospel hath in it abundance of refreshments to help and ease sinners that feel the Burden of afflictions in this world , no such way of ease and Rest unto them as by the Grace of God in Christ as we shal open more fully when we come to the promise . Now the burden of affliction is very grievous to many , the Burden of poverty , disgrace , sickness or the like ; those whom God lets prosper in their waies , little think what burdens are upon their Brethren ; how many in these daies are there of our Brethren , that groan under these Burdens , though we do not feel them ? We know not how soon we may be brought under them , and therefore it wil be very seasonable to shew the Rest that we have in Christ even from under these Burdens . I have spent some time in opening the grievousness of other Burdens , now this burden of outward afflictions men are so sensible of , that there needs not much for the opening of them , but only to tel all that feel these burdens , that they may come unto this promise ▪ Yea , and they are under this invitation , Christ invites them to come to him for Rest for these Burdens . First , Outward afflictions are burdens , because they are in themselves part of the curse of the Law , and if they be sanctified to any , it is by virtue of this promise in the Text ; if any affliction upon you be Sanctified it is thence . Before you come to Christ al outward afflictions , poverty , sickness , or any disturbance you have in your estate , it is in it self the fruit of the curse , and is so to you til you come to Christ : now to bear that that is in it self a fruit of the curse , must needs be a burden , because it is so contrary to Nature most afflictive to Nature , therefore burdensome ? Secondly , Outward afflictions are burdensom , because they do hinder us much in doing Service , that Service that we were born for , that we were born to do in this world , they do hinder us of many opportunities of doing Service for God , outward Afflictions do . As now sickness of body , what a Burden is it ? Because it doth hinder those that are continually sickly from doing the Service that God requires of them to do , and indeed that makes it to be most burdensom to one that is gracious , it is not such a Burden to one that hath a sickly body , because of the pain that he feels , but because by this means my Soul is hindred in those operations that I would be glad to be exercised in for God , and doing good in the place I am set in . And so poverty , is therefore a burden , not because I cannot live so bravely as others do , and have as fine Houses , Clothes , and Diet as others have ; No , but because I must spend all my time meerly in getting provision for my family that I have little time for Gods Service ; others can spend time in Gods Service , hear , pray , and meditate , but the chief time that I have to spend is spent to get bread ; now this is a burden : And besides because of poverty I have little opportunity to do Service for God , those that have Large estates , they have opportunity to do God Service , they are called forth to publick Services , but I am not so as others are , now this is that that to one that hath any beginnings of Grace in his Heart is a great Burden . And by the way , it were a good argument of true Grace , if you that are under the Burden of affliction , if you felt the burden where it lies , I appeal to you that complain of the Burden of affliction , poverty , and the like , that you feel , I put this Question to you in the name of God , what is it that makes your affliction most burdensom ? It is true , it is painful to Nature , Oh! But the Lord knows , this is that that makes it grievous , and burdensom to me , that by means of this affliction , I am fain to spend so much time about mean works that I have little time to do good in my generation : others that have greater estates , I count them happier in this , that the Lord hath given unto them Larger opportunities to do him Service , then I have ; I do not count them happy because of their wealth , but because they have larger opportunities to do God Service , but it is God that orders things thus , and I must be content to bear this Burden . I say , if thou hast a heart thus complaining of thy Burden , it is a good sign , and know , that in Christ there is abundance of Grace to Sanctifie these burdens to thee , divers other things might be spoken about the Burden of Affliction , I will add but one more . Thirdly , Outward afflictions is a great burden in this respect , because it many times occasions and helps forward many strong temptations : outward afflictions do strengthen , and do occasion strong temptations , which are very grievous to the Soul : As thus , when one is under affliction more then others , then comes this temptation , surely God loves me not , because of this Affliction ; then comes temptation to envy others , because I am afflicted more then others ; then comes temptation of distrust , I shall perish one day or other ; then comes temptation of murmuring under the hand of God ; temptation to take shifting Courses , to shift for ones self by unlawful means , Oh! what temptations have many that are under strong afflictions in poverty , imprisonment , disgrace , dishonor in the world ; what strong temptations have they to stretch their Consciences . And this makes outward afflictions a grievous burden , because they occasion great temptations to poor Souls to stretch out their hands to folly , to unlawful courses many times to help themselves ; Yea , The apprehension many times before it comes is so grievous , as it occasions temptation to much Evil to prevent those burdens , and yet for all that , the Lord is so pleased to order and dispose of things in this world , that even such as he intends everlasting good to in Christ , go under such burdens as these , most part of their Lives , they go under the burdens of Poverty , Sickness , and outward troubles here in this world . Many Reasons might be given why the Lord so orders things in this world , that his ●ear Servants , for whom Christ hath shed his precious blood , shall go under these burdens , though others that are wicked and ungodly shal scarse know what they are . 1. The Lord doth hereby shew , that he wil have his Servants to serve and honor him , meerly out of Love , and not in a mercenary way to get outward things in this world , he will have us serve him out of Love , and out of Faith ; if we should prosper in outward things alwaies , our Service would be more Carnal ; but now though his Servants meet with never such Afflictions in this world , yet they love the Lord , and love his waies , and love his service , and go on in faithful obedience to him ; this shews the excellency of Grace , more then if they prospered in this world . 2. And the Lord sees this the best means to mortifie our Corruptions ; many times thou complainest of thy afflictions , but who knows if thou had'st not such afflictions , what sins thou would'st have . 3. And God doth this to be a Stumbling block to the wicked , that they should stumble at the afflictions of the Saints , and so perish that way . Divers other Reasons might be given , but all is to make way to that which is to come after , that the Lord cals all these , not only those that Labor under the Burden of sin , under the burden of the Law , &c. But poor Creatures that Labor under the burden of affliction , poverty and the like to come to him for ease and Rest . CHAP. XVIII . Christs Invitation of Sinners , laid down in these words , Come unto me . Opened in five Particulars . 1 It is to look to Christ as an All-sufficient Savior . 2 It implieth an unsetledness upon the Creature . 3 A stirring of the heart after Christ . 4 A laying of all our burdens upon Christ . 5 A leaving of the Soul with Christ for life . NOW then we come to the Invitation it self , Come to me , saith Christ , Come to me ; that is , Beleeve in me : For among many other expressions of beleeving in Christ , or of accepting of the Condition of the Covenant of Grace ; the Holy Ghost doth express this beleeving and acceptation of the Covenant of Grace , by coming to Christ . Beleeving in Christ is exprest very often by coming to Christ : In John 5.40 . You will not come to me that ye might have life . They did come to Christ in his outward presence , Christ conferred with them , and they with him ; but yet saith Christ , ye will not come to me that ye might have life . And so in John 6.37 . Those that the Father hath given to me , come to me , and I will in no wise cast them out . All that the Father hath from Eternity given me to redeem , they come to me , that is , they beleeve in me . And in verse 44. None can come to me except God the Father draw him : That is , none beleeves in me except my Father draw them : and so , He that hath heard and learned of the Father comes to me : That is , beleeves in me . And that is the meaning of the 55. of Isai . Ho , every one that thirsteth , come to the waters , buy wine and milk without money , and without price : that is , beleeve in me , that is the meaning . All you that labor under al these several Burdens , come to me , beleeve in me , and I wil give you rest . But this must be opened more largely : And in this Invitation , there are these Five things that I desire to open unto you , and to work them upon you . First , What Christ would have us do more particularly , when he bids us Come to him . Secondly , What kind of Invitation it is that Christ doth make to those that the Father gives to him , that shal indeed come to be saved by him ; what kind of invitation they have from Christ , how Christ calls them to him ; for this is a calling , and an inviting . Thirdly , That all that Christ requires as a Condition of the Covenant of Grace for rest unto our souls , is to come to him , nothing else is the Condition of the Gospel by which we come to have Christ to be ours , but this , to come to him , Come to me saith Christ : that is the great Condition of the Gospel , only to come to Christ . Fourthly , There are some Rules to be propounded and observed , for our Coming unto Christ . Fiftly , The Laboring to draw your Souls unto Christ . For the first , Come to me , what is that ? what would Christ have you to do ? For the opening of that in particular , it is this , When Christ calls you to come to him , you are to know , this notes a motion from Christ , to come to him . First : It implies a beholding , a looking unto Jesus Christ , as being the All-sufficient Savior , to save our souls from al the evils that are upon us , and to supply unto us al good we stand in need of : As if Christ should say , when he saith , Come to me ; That is , O! poor , troubled sinners ; that are under these burdens , Do you behold me to be the great Mediator that is come into the world , to stand between all the wrath of my Father , and your souls , and to bring life and salvation to you , that is imployed , when I would go , I must know whither I must go , to whom I must go , so saith Christ , I am the grea● redeemer sent into the world by my father to that very end , that I may ease poor soules of their burdens , and such soules as you are , look unto Christ therefore , as the great reconciler of God and man , the great mediator between God and man , having the fulness of al mercy and goodness in him , the great meanes of conveyance of al the grace and riches of God the father to sinful souls , that is the first work of beleeving in Christ , for to look unto him to be such a one as God the Father hath tendred unto us ; that is imployed , but yet the soul comes not . Secondly : But then the second is this , which goes further . To come to Christ , implies an unsetledness , when we come to a thing , there is the Terminus a quo , and the terminus ad quem , we come from something , so saith Christ , you have setled your hearts upon creature comforts , and you have looked upon them heretofore , as those things wherein your good and happiness doth consist , but now your hearts must be taken off from those , you must come to me that is there must be a removing from that station you were in , from that kind of settlement you were before in , I cannot go to another place , and stay in the place where I was too : and so the heart cannot come to Christ and stay in the state it was in before , therefore that implies , that whereas you poor creatures , have settled your hearts upon creature comforts , and setled your hearts upon sinful things heretofore , O! now , let your hearts be taken off from al those things , know , that your good , your happiness , your peace is not here , if you abide here , and settle here , you are lost and undone creatures for ever . Let it not grieve your souls to part with the comforts that are here below in the creatures , for certainly , you mistake , here doth not lie your good and happiness , so that when the soul is beginning to stir after Christ , it is taken off from the creature , taken off from al creature comforts , looks upon every thing as vanity ; O! Saith the soul I am cleerly convinced that my happiness lies higher then the things here below ; these are the reasonings of the heart that is in motion to go to Christ . And not onely to be unsetled from the creature , but I must be taken off from my self too , from al my righteousness and duties , I must not think to satisfie God by any thing that I can do , no , but I must be convinced , that there is a greater thing required to make up my satisfaction with God , then any thing that I can do ; and therefore my heart must be taken off from these things , Heretofore , I rested in duties , that I was not so bad as others , but now I see there is another manner of righteousness that I must have in a mediator , these though they be good in themselves , yet they are not the things that can ever save my soul , but if ever I have peace with God and stand before him at the great day , it must be through another meanes then ever yet I have had , if I had gon on , and had thought to make up my satisfaction with God by what I have done , I had been an undone creature ; yea , my heart must be taken off from mine one bottome , not to rest in any thing that is in my self , but I must go out and deny my self , and so look for the principle of life out of my self . This is the second thing that is here noted . Come to me , that is , first behold me , see and beleeve that I am the great mediator that is come into the world to save your souls : and then secondly , let there be an unsetling of your hearts , a taking your hearts off from whatsoever you were setled upon heretofore , that so you may be removed from thence , and that you may take another course for your life in Christ , and happiness in him . Thirdly , Come unto me , that is , let there be a working and a stirring of your hearts after me ; Christ calls for the heart of sinners , after he comes to be revealled to them , they should be in a working , stiring , disposition making after the Lord Jesus Christ , for union with him to the utmost that possibly they can , the thoughts should be working , and the conscience working , and the wil opening it self to receive in the grace of God , and the affection should he stirring , and the whole soul should be in a working disposition after him . Incline your eare and come , as if Christ should say though you are under great burdens , yet do not you sink under them in a discouraging way , and lie down in a dul and a heavy way , No but let your hearts be stirring , working and acting after me continually , have a care of this , to keep your hearts in a stirring and working way after Christ , and the grace that is offered to you in Christ , this is that which young beginners should observe in a special manner , if God be beginning to work upon your hearts , you should have a great care to keep your hearts in a stir-working , acting frame and disposition after Christ ; and above al things in the world , take heed of a dul , heavy dead spirit at this time when God cals you to come to Christ as the Apostle saith of himself , in Phil. 3.14 . I press hard after the mark , so it should be with every poor soul that God is drawing after Christ , it should be alwaies in a comming disposition and they should press hard toward the mark of the high prize of the calling that is set before them , Christ is set before thee , God sets his son before thee with the treasure of grace , and thou shouldest press and follow hard after God ( as it is the expression of David in one of the Psalmes 63 , 8. ) a hard following , stirring and working of the soul after the Lord as David said to his son Solomon in 1. Chron. 22.16 . Vp and be doing and the Lord wil be with thee , so I say to al unto whom the grace of God is offered , they must not be dul and sullen , but up and be doing As the Apostle speakes , in 1. Phil. 20. According to the earnest expectation , the word that is translated , earnest expectation in the original , signifies to stretch out the neck , to look after some good that I would fain have come , that is the propriety of the word in the original text : so this should be comming to Christ , that is , when Christ is propouned in the gospel , there should be the stretching out of the soul , in looking after the Lord Jesus and a working of the soul after Jesus Christ , keeping the soul working and stirring after Christ . Many poor souls , whom God is beginning to work his grace upon , loose abundance of time and comfort , for want of this , of keeping their hearts in a working and stirring frame after Christ , they spend their time in the afflicting of their soules , but they do not keep their hearts working towards Jesus Christ . As Jacob said to his sons , when they wanted bread in Cannaan , saith he , We have heard that there is corn in Egipt and why do we stand looking one upon an other ? saith Jacob to his sons , had you gon ( saith he ) you might have been come back again , and brought us bread by this time , so I say to many burdened souls , hast thou not heard , that there is grace and mercy in Jesus Christ , had thy soul bin working , stirring , and kept in an acting frame after Jesus Christ , thou mightest have bin returnig , and have gotten rest to thy soul by this time , thou standest looking unto this thing , and the other thing , and poring upon thy corruptions , hadst thou kept thy heart continually stirring in a working frame after Christ , the work might have been done by this time . Fourthly , Come to me , that is , saith Christ , come and lay al your burdens upon mee , come and role your hearts upon mee whatever burden it is , either of your soules or afflictions outwardly , what ever your feares and troubles are , yet come , and do you cast al your burdens upon me , I am content to beare them al. That is a special work of faith , for the soul to role it self upon Jesus Christ , to cast it self with al its burdens upon the infinite rich , free grace of God in Jesus Christ , as if Christ should say , is it the burden of sin ? I have borne the burden of sin already , Is it the wrath of God that is a burden to you ? come and cast this burden upon me , I have born the wrath of God ; Or is it the burden of the Law ? I have borne that burden for you , I was made an offering for you . I was made under the law , to deliver you from under the law . Is it the burden of any affliction ? That was upon me . It is true , the burden of corruption was not upon him , but Christ wil deliver us from that too . Come to me , and whatever burden is upon your souls , cast it upon me , role your souls & al your burdens upon me ( saith Christ ) and I wil give you rest . Fifthly , and lastly , Come to me , that is , come and leave your soules with me , and commit them to me for life , for salvation , for peace , for whatsoever good you would have , be willing to betrust me with your souls , be willing to betrust me with al your comforts , be willing to betrust me both with your present and with your eternal estate , in al your transanctions with God and dealing with God , trust me withal ; that is comming to Christ . When Christ bids us come to him , it is as much as if he should say , come to me , and leave your souls , leave al your care , and commit to me al that you have , and whatsoever you are commit your selves wholly to me , to be disposed of by me for al good whatsoever , and I wil take charge of you , I wil ingage my self and al my faithfulness to have a care of you , and suply you in al your wants , and strengthen you under al your burdens , and carry you through al difficulties , and bring you at length to life and salvation and perfect rest together with my Father and my self , that is the meaning of Christ when he saith , Come to me . So the Apostle in 1. Tim. 2.12 . I know in whom I have beleeved , and that he is able to keep that which I have committed to him . That which I have committed to him , what is that ? that is , his very soul , his life , his peace , his comfort , al his happiness , he had committed to him , and so left al with him . Now then , take al these together , and when Christ cals the sinner to come to him , that is . O! Sinner first beleeve this , that I am the great redeemer that is come into the world , to stand between Gods wrath and your soules , and to make up peace between God and you , and let there be an unsettling of your hearts from whatsoever heretofore your Souls did Rest in , Creature comforts , your own Righteousness , Duties , self respects and ends , whatsoever they are , let your hearts be taken off from them all , and let your hearts now be in a stirring , working disposition towards me , let all your whole Souls be stretching forth to me , and come and cast all your burdens upon me , and leave your Souls with me , and I will take care of them , thus come to me . Now then , when any soul that is thus Laden , shall answer to this cal of Christ , and shal say , Lord , I come , here is the very voice and answer of Faith , when the Soul can say , Oh! Lord , I come , I see thee to be the blessed Mediator between God and my Soul , and for whatsoever my heart hath setled in heretofore , Oh! Lord , it shal be no more , and my heart begins to stir after thee , and I stretch forth my Soul to thee , O , Blessed redeemer , and here I cast my burdens upon thee , none can ease me but thy self , and I leave my self with thee , I commit all to thee , and betrust all that I have or can do , my eternal estate with thee , Lord , I come , here is the soul that comes to Christ . Then may the Soul be said to come to Christ when there is an answer in these five Particulars . All this is contained in this word COME , though you cannot apprehend it , til it be unfoulded : as a piece of needle work , when it is foulded up , there is all the work indeed within , but we cannot see it , til it be laid open , and spread before us , then we can see all that is in it : So though there be many expressions in the Scripture that we understand not , yet there they be , but this is the work of the Ministry , to spread them , and to lay them before you , and lay them open to you , that you may see the Grace of God in another manner when they be unfolded , now thus doth Christ call those that are Laden to come to him . CHAP. XIX . How Christ calls Sinners unto him , set forth in two Particulars , Namely , 1. By an outward and general call . 2. By a Particular call to Particular Sinners . And how to know the voice of Christ . YOu will say , how , and in what manner doth Christ call to me , Christ is in Heaven , I cannot hear Christ call to me . Now for the call of Christ , First , There is a general cal in the word , there Christ calls under the sound of the Gospel to come to him , but this call is rather a command of Christ then an invitaion , to shew unto al what is their Duty to do , rather then to invite them . But now , there is a more special call unto those whom the Father hath given to Christ , and though they make use of the general call in the word , yet there is a special call to them , that is , Christ by his Spirit doth open the Riches of the Gospel of the Grace in him to their Souls by his Spirit inwardly , he doth shew them to their Souls . Others come and hear the outward cal , that is when a Minister of God shal come and open the Gospel , and there shew how God hath given his Son to us , he hath taken our Nature upon him , and died for sin , and tel them that God requires all here in the Gospel to beleeve in his Son , they hear his outward cal , I but they whom the father gives to Christ have the Spirit of God sent together with the word , to open the Riches of Christ , that though they have heard it a hundred times before , Yet when the spirit comes , there is a shewing of the beauty and Riches of the Gospel , more then ever , that allures their Souls to come to Christ . Secondly , Not only this , but the Lord when he cals such as shall indeed have mercy by Christ , and have his invitation to be effectual , he doth give a Particular cal unto that Soul , besides the general cal : God doth not only in the word cal sinners , and saith Christ came to save Sinners , and those that were lost , but Christ comes in Particular to such and such Souls , and cals them in a Particular special manner . For the Ministers of God they are bound in the Preaching of the Gospel , to give a general invitation to come to him , but God beside the general hath a Particular cal , there is a voice of God in Particular to the Soul that he intends to bring to his Son , such a one hears a voice behind him ( as the Scripture speaks ) saying this is the way , to Salvation , the way you have gone all this while is not the way to life , you will perish in that way , Christ is the right way . As thus ; I will open it in the general and Particular call by this similitude . A Prince that hath had many of his subjects Traitors , yet he is pleased to send forth a general Proclamation , makes a Proclamation to those subjects , and makes it in general tearms , that though you have been thus and thus Traiterous against me , yet I am content every one that will come to such a place , at such a day , and submit himself , he shall have a pardon ; here is the general Proclamation , and this is incouragement to come . But now suppose there were some poor Traitor that because sensible of his wickedness , and how unreasonably he hath dealt with his Prince , and may be sits alone bemoaning his condition , and troubled in his spirit , and thinks with himself , how shall I be able to see the Face of my Prince , Oh! woe to me for the wickedness of my waies : Suppose the Prince should come by and behold such a one , take notice of him that is got into some corner or other , and is there smiting of his Breast , and lamenting his condition that he should so provoke his Prince as he hath done . And should call this poor creature , and say to him , Oh thou poor Creature that art in such a place , come thou to me . For so is the work of faith , God comes in particular to the soul , doth not only come in general , but after his general Call , when he doth see the soul troubled , the Lord doth give a particular Call to him , and saith , O! thou poor Creature , thou art under this burden , and thus sensible of it , and lamentest that thou hast lived thus and thus , and made such a breach between me and thy soul , do thou come to me . And the truth is , till God speak in particular to the soul , the proclamation of God in general , will not bring in sinners , so Christ doth not only say in general , Come to me , but cals them in particular . 3. You will say , How shall we know it is the voyce of Christ ? that is the third particular . Christ doth by the Spirit , secretly perswade the soul , that it is his voyce , and not the voyce of delusion ; according to that in Cant. 2 8. The voyce of my beloved . As it is , when the Soul is departed from God , and comes again to him , the Lord Christ makes the Soul to know his voyce . So when he was in this world , after his Resurrection , he confers with Mary a while , and she thought it had been the Gardiner , and Christ he speaks but a word , speaks to her , and saies , Mary ; Rabboni , ( saith she ) Master presently . Christ did not tell her , he was the Christ , but he said Mary , and presently Mary knew it was the voyce of Christ . And so when the Spirit of Christ speaks to the soul , there is such a secret instinct , a perswasion and manifestation of God to it , that it doth know indeed that it is the voyce of God. I have been often at a Sermon , and heard many good men preach Christ , but I hear the voyce of Christ this day in my soul , and I know it is the voyce of Christ : Thus doth the soul that comes to Christ effectually . 4. And further , The invitation of Christ , when it is indeed effectual , as I know it is Christs voyce , Christ comes and knocks at the door , and the soul knows who it is ( that is to be applyed to his particular Call ) . As Christ saith , I stand at the door and knock : that is to be referred to the second particular , I stand and knock at the door , and if any man will open to me , I will come in to him , and sup with him . God doth not only proclaim pardon , but comes to the door of the soul , and stands at thy door particularly : you cannot but find this by experience , you that have the work of Grace upon you , you have lived under the means a long time , but God comes and knocks at your doors also ; which is a mighty condescention of a Prince , that doth not only send sorth a Proclamation , but knocks at the poor Traitors door ; and so doth Christ : and when that is done , before the soul doth indeed come and cast himself so upon Christ , and commit himself to Christ , there are some secret items and intimations that God doth intend love to it in particular , that he hath thoughts of love and mercy to the soul , though I have been very vile , and very wretched , yet partly I gather it , by the way of God towards me , that there is thoughts of mercy to me . Quest . You will say , How doth that appear , that there is any such intimation of Gods go●ness to a soul in particular when it is called to come to Christ ? Answ . I will give you this Ground , When the soul comes to Christ , and casts it self upon Christ , it doth it not at a meer venture , and knows not whether he shall have mercy or no. It is true , I come to Christ , and there is no other help , but I know not whether I shall have mercy or no , or whether there be any mercy or no for me , this is not the work of faith , this way is neer to faith indeed , when the soul can say thus , It is true , in the way I have been there is no mercy to me , and I know not whether there be mercy for me , but I wil try it , it hath not the reflect act of faith , but some secret perswasion of the soul , whereby it doth cast it self upon God , though not by a reflect act , it can certainly say , God intends mercy for me , but though it be very weak , yet some intimation the soul hath that there is mercy from God towards it , because Faith is not a bare venture , but Faith hath some kind of certainty though very weak , for to say , I will cast my soul upon God , but I may perish , I have no ground to think why God should save me , this is unbelief ; the work of Faith , according to the degree of it , hath some kind of certainty in it , though the soul for the present , be not able to discern it . 5. The invitation of Christ , when it comes to be effectual , hath , together with the voyce of Christ , an inward effectual power that goes along with it , a prevailing power to draw the heart to him . Christ doth not only speak to the heart , and say to it , Come ; but with the voyce he lets out a power upon the heart to come to him : I express it thus : When Christ was in the flesh , he goes and calls Disciples to him ; comes to Matthew that sate at the receit of Custom , saith he , Come and follow me ; presently Matthew leaves his sitting at the Custom House , leaves all his Friends , and leaves all he had , and comes to him presently . And so when Christ comes to Peter and Andrew his Brother , that were a fishing , and saith to them , Come to me ; they leave their old Father , leave their Nets , leave their Ship , leave all , and follow Christ . Certainly we cannot but apprehend that there was a secret vertue went out from Christ with this his Word , that did thus prevail upon their hearts . As the poor woman in the Gospel that had the bloody issue , she did but touch the hem of Christs Garment , and she finds a secret vertue to cure her : so , where ever Christs invitation comes to be effectual , it comes with a mighty power , a secret vertue that goes together with his word to the soul to prevail upon it . Come to me , say many , Why doth Christ call me ? am I able to come to him ? Christ saith , Come ; to them as he did to Matthew , Peter , and others ; Christ did not call them , and say , Come , only ; but he put vertue into his word : and look what vertue was then , the same is now in the ministry of the word , when he speaks and saith come to Christ , together with this word there goes a secret power to prevaile upon the Soul that they must come . Now it may be , the Father , or Mother , or friend of a poor yong man perswades him not to come , but he must come to Chirst for all that , the truth is , it 's as strong a work of God to come to Christ now , as it was then to cal Matthew and Peter to come to Christ . Lastly , He not only calls them , but he reacheth out his hand , before he comes to be joyned with Christ , to have union with him . Christ when he sees the Soul making after him , he reacheth forth his hand to draw the Heart . You will say what is that for Christ to reach forth his hand , and invite that way ? By that I mean those gracious incouragements that Christ gives to all the beginnings of the working of the Soul after him , the Lord Christ not only invites such , but gives forth his hand to reach forth strength unto them , he will not break the bruised Reed , nor quench the Smoaking Flax. Thus you see what the second thing is , Christ invites in another manner . CHAP. XX. That there is nothing required of Sinners but to come to Christ , with nine Consequences arising from hence , and what hath been laid down in the two former Chapters . 1. There is not any worthiness required in such as come to Christ . 2. The Soul needs not to be troubled about the time and measure of its Humiliation before its coming to Christ . 3. Nor about what interest it hath in Christ , before its comming to him . 4. That the least degree of Faith will give the Soul interest in Christ . 5. That the work of Faith is Supernatural . 6. That Faith is an humbling Grace . 7. That beleevers after their coming to Christ should be willing to do and suffer much for Christ . 8. That they who are once in Christ , shal never be cast off . 9. That they know not what to do when they loose their interest in Christ . NOw the third thing is , That there is nothing else required , saith Christ , Come to me and I will give you Rest . Blessed Christ ! is this all that thou requirest ; yes , come to me , and you shal have Rest . You have it often exprest in Scripture thus , Come , and buy Wine and Milk and Honey without price , it is but coming : and indeed the very coming is buying . And so in the 22. of the Revel . and the 17. And the Spirit and the Bride say come , and let him that heareth , say come , and he that is athirst come , and whosoever will let him take of the Water of Life freely . Here is nothing but come , three times come , and there is nothing else required , nothing that thou shouldest bring with thee , but only come . Only in this remember how I opened it , what it is to Come , and then there is nothing else required , but only come . Then this gives light to many things . 1. That there is no unworthiness of any sinner , be he what he will be , before this invitation , that is sufficient to hinder , Why ? Because Christ doth not say you that have been thus vild and wretched , you shal do thus and thus first , and then come to me . No , Whatever you have been , the first thing that Christ requires to ease , Rest and peace , is , to come to him . It is true , there are some things in the Nature of comming required that must needs be done , before the compleat act of coming ; as I must know what Christ is , and know my self , &c. these things of necessity are required not because these are any condition of the Gospel , but because the other cannot be done without them . For I would open it thus to follow the former Metaphor . Suppose the King should tel a Traitor , that upon condition that you come to such a place at such a time , you shall have your pardon . Well , all that is required for his pardon is but coming to that place , how if this man be at a great distance from that place , and many difficulties that hinder him , S●ormes , Tempestuous weather , and many friends to hinder him , this is implyed , that he must have such a deep apprehension of the worth of his pardon , and of his miserable condition if he be not pardoned , that there must be a strong resolution in him to go through all difficulties whatsoever . But marke , this resolution of his and the difficulties that he meets withal in the way , these are no part of the condition of the pardon ; all the condition of the pardon is , but to be at such a place , such a time , but yet the other things they follow of themselves , that if he doth come , and there be such difficulties in the way , then he must have such a sense and apprehension of the good of his pardon as may stir up in him such resolutions , to pass through all difficulties . But the first thing that brings him his pardon is his being there . So it is here with the Soul , its true , the thing that bring● my Soul and yours to pardon . Rest and Peace with God , it is our coming to Christ , but now because there is a great distance between Christ and us , many difficulties in the way , many things that would keep us from Christ , the wickedness of our Hearts , this temptation and that lust . Now it cannot possibly be , If we come to Christ , but we must know , and become apprehensive of the worth of the pardon , which may raise up in our hearts such strong resolutions to pass through all Difficulties whatsoever , and there is no Reason , why God troubles any man for sin , but only this , that he might have such an apprehension of the Good of the pardon of his sin , as may stir in him strong resolutions to get to Christ . But now this resolution is not the condition of the Covenant , the condition is only to come , the condition is not because we are afflicted , because we see our sins , but to come to Christ . 2. It follows likewise from hence , That no Man or Woman , that God is working upon to come to Christ , need trouble themselves about the degree of humiliation , or the time of humiliation . You have a great many , that are ready to take advantage and to cry out against men that they Preach legally , when they say , they must be humbled and the like . I know no man living that ever Preached so , that they must be first under the Law , thus long under the Law , before they come to Christ , but if you would know what degree of humiliation is sufficient , only so much as can bring you to Christ , that is , so much as can stir up your Hearts to resolve to pass through all difficulties to come to Christ , then you have the measure , and the time of humiliation sufficient , and you need not trouble your selves any further about this , I have not been humbled so long as another Man , or such a time , but if you come to Christ . For if I come to Christ , I must know what I come for , for a Pardon . A pardon of what ? for my sin , my sin that I am condemned for ; there must be a sense of this , and if you come thus far , you need not be afflicted for any degree , or time of humiliation , or the like , for you have that that is sufficient , and God wil accept of your coming : if once you be come to him , God wil not say , Oh! but Friend , how have you been humbled in your comming , God knows you have past through many difficulties , God knows you would never have prised Christ , except you had known what the worth of Christ is , by knowing what a miserable creature you are without him ; God wil not do this , but wil welcome you when you come , let the sinner be what he wil , Christ wil own him . 3. This helps us about interest in comming to Christ , you wil say , come to Christ , but how shal I know that I have any right to come to Christ ? This very point answers it , that nothing is required but comming , that which hath given any soul from the begining of the world any interest to come to Christ , is only comming to Christ ; thy comming to Christ doth give thee right to Jesus Christ . If thy grace , the grace of God doth make thee come , that very act of thine in coming gives thee interest and right in him , though thou hadst none before . There needs no other right and challenge to Christ but Gods offering of Christ in the Gospel to thee , and thy comming to him . But now ( for it is pitty to let this pass ) it may be , some may think , wil not this tend to looseness to say , it s nothing else but to Come to Christ ? I know it is extreamly abused many wayes , many wil abuse it thus , when we are preaching the Gospel , that if at any time we preach the miserable condition of men to humble them , they wil say , it is a contradiction , but I beseech you take heed of these vain Spirited men , who seek not Jesus Christ in the way of the Gospel . And though it may be through their weakness or the distemper of their hearts , they wil not , or do not see the way of the Gospel , but they wil come to young people and weake Christians and say , there 's contradiction in this , for if this be true , how can the other be true ? But these things that seem contradictory , they are very agreeable one with another , if you would seem to give judgment upon what we apprehend we shal make the Scripture to contradict it self . But now those that are versed in Scripture and understand the mind of God in the Scripture can tel how to joyn these together , though others think they contradict one another . As that of Paul to the Romans , That we are justified by faith without the works of the Law. And that in James , he saith , we are Justified by workes . A stranger would think , these contradict one another , but they that are acquainted with the way of the Scripture , they can understand what this meanes : So these men that would make contradiction in the preaching of Gods Ministers in the Gospel , they are strangers to the way of God in the Gospel , did they understand the way of God cleerly in the Gospel , they would know how to make a sweet agreement of such things as they would make poor young ones , and weak beleevers to beleeve there is a contradiction in them . And therefore this I would hold , and hope we shal for ever hold as a strong principle , That the condition of the Gospel is only comming , and that which the weight of our soules and eternal estates lies upon is , not our humbling , but it is the comming to Jesus Christ . Do not say , that this tends to loosness , for that soul that sees Christ as the glorious mediator to come to save him , this sight of Christ , hath a great deale of power to sanctifie the heart , for when I see this , I see , first , that I have to doe with God , and that there must be a mediator between God and me , my sins have made such a breach between God and my soul , this tends not to looseness . And then as you were taught before , comming notes a removing from one condition to another . Then it notes secondly , that my heart is taken off from the world , from my lusts , from my corruptions , my comming implies this . And thirdly , when I consider the end of my comming , what the soul aimes at when it comes thus , I come to Christ to save me from the power of my sins , as wel as the guilt of my sins . I come to Christ as the fountain of al my happiness , I come to him for life and grace and all good . I come to him that I might live in him , and that I might live to God by him , Certainly to say that Christ requires only to come to him , this doth not tend to loosness . I come to Christ that I may commit my whole soul to him , is not this a sanctifying grace ? Indeed to preach thus , that you may come to Christ and no more , this pleaseth Libertines , but when we consider what is the way of the Gospel , I must first know what it is to come , and then I must know that it is to leave somewhat ; to know wherfore I come , that I may have al my happiness in him . I come to him for life , for salvation , for union with God the father , that I may enjoy communion with him to everlasting , here is no liberty to looseness in comming , but a blessed maintaining of the condition of the Gospel in the way of the soules coming unto Christ . 4. It followes from hence that the weakest , and the least degree of Faith that is , wil give us interest in Christ because that nothing but comming to him is required . It is not run to me , or come strongly to me , if I can but get to him , though it be crawling , though it be never so poorly , never so weakely , that doth it , by comming and closing with Christ . If that be the condition to come to such a place for a pardon , though they come creeping upon their hands and feet through weakeness , yet if they be but there , they shal have that that is promised : so say I , though the soul in coming to Christ creep as it were upon hand and feet , come with much weakeness , it is that that gives interest in Christ , not such and such degrees of Faith and confidence as some have . It may be some poore , weake Christians , are troubled at this , that they have not such confidence and assurance as others have , they are ful of doubts and feares . We are to know , that it is not the degree and strength of Faith that is required in coming , but comming to Christ , Come to me , though it be with shaking , with trembling , though with mixture of much feare , yet come to me , and you shal have rest . 5. It follows from hence , That the work of faith , and bringing true rest unto the soul is a supernatural work , it is comming to him , that is , it s the looking forward , by a righteousness that is beyond our own , it is a leaving our own righteousness , not resting upon that , and confiding in what we have , are , or can be inabled to do by the power of God ; I say , that the way of the souls getting rest in Christ by faith , it is supernatural , for it is by such a way , wherein the soul comes to deny it self in whatever it hath , whatever it doth , whatever it can be inabled to do by the power of God. It rests not upon any thing that is in it , or done by it , no nor in any thing that God himself by his grace and infinite power can do in it , I do not say , do for it , for that is in Christ , but do in it , beyond what is in it self , or Gods infinite power is able to inable it to do , it is comming to Christ , and therefore going out of our selves , this is supernatural ; for there is nothing more natural to mankind then this , to rest upon his own bottom , to desire the staff in his own hand , to leane upon some worthiness , and some good in himself , this though he wil acknowledg that it is through grace , that he hath but somewhat which God works through him , that is the most natural to a rational creature , to rest upon somewhat that he doth to make up his peace with God , and to be his righteousness before God , And it is a mighty work of God to beat off the heart from this especially . The heart comes thus far , to say it is true , I can do nothing of my self , but it is by the grace of God that I do al : now for the heart not to rest upon this as its own righteousness , this is the hardest thing in the world . And although men may be convinced in their judgments , that they should not rest in any such thing , but go out of themselves to another principle , yet it is the hardest thing in the world to come off from it , and it is that makes the work of faith the most difficult thing in the world , because it carries the soul out of it self , from its own bottom , from its own principles , and the mistake of this thing , is that that is the undoing of thousands of those that live under the sound of the gospel , that when they have somewhat reformed their lives , and think they are able to do thus and thus , yet here they rest and go not out of themselves , to look for rest out of themselves and do not come to Christ . Quest . You wil say , What , not rest upon what we do , and are inabled to do upon Gods grace , Faith it self is a resting upon Christ . Ans . No , but this you must observe in your comming , you must not rest upon your comming , but upon Christ , that you come unto , for their may be a deceit in that too . There be some that rest upon works of humiliation , mourning for sin , reforming their lives , and they think that is their rest and peace . Others go further , and think they must beleeve in Christ , but they wil rest upon their beleeving , so they rest upon their comming , and not upon the object that they come unto ; but we must be taken off from resting upon our comming , upon our very beleeving , and Christ must be all in all to have true rest in . Therefore faith is a Supernatural grace , because by that we are taken off from what we are in our selves , and carryed on to somewhat else . 6. Upon this follows likewise That faith is an humbling grace , it is that that must needs humble the soul where it is , for indeed it is the greatest self denial in the world , for a creature to come to be willing to rely upon free grace , for the soul to be so emptied of it self , as to acknowledg , there is no worthiness no good at al in it self and yet it is content to live eternally upon meere almes , and to give God the glory of al. Is there any thing more hard to any of you , then to live to be beggers al your daies , to be beholding to others , so as to live upon meer almes and nothing else al the dayes of your lives ? Now for the creature to be so emptied of it self , as to live upon meere almes to al eternity , upon nothing but meer free grace , and upon a principle of life without our selves , this is a mighty work of emptying of our selves , and of self denyal . And therefore in Rom. 10.3 . It s spoken of the Jewes ; For they being ignorant of Gods righteousness , and going about to establish their own righteousness , have not submitted themselves to the righteousness of God. This plainly shewes , that the bringing the heart to rest upon the righteousness that is of God by faith ( for that is meant here ) requires a submission of the heart , a laying down the heart , and a humbling of the heart ; and indeed , this is the very ground , why the Lord doth so humble the spirits of men and women when he brings them to Christ , because that the Lord knows , that the very act , the coming to Christ , is an act of the greatest self denial in the world , because the heart must be emptied of it self in that that is so much against the pride of mans heart , to live eternally upon meer free grace and nothing else . For there is nothing that man doth more desire , then to have somewhat , some stock of himself to live upon . And indeed herein man comes to be more humble then Adam in innocency could be , for Adam had a stock to live upon in his own hand , to live upon in himself , not but God was the principle of it , but then God gave it him to live upon , the stock of Grace he had in his owne hand . But now in the second Adam , the way of God towards us is otherwise , the second Adam keepes the stock of life and grace upon which our soules must live eternally , in his own hand , I say , they are in Christs hand , not in our selves , and therefore our life is a better and safer life then that was , and thereby we cannot fal from God because we live by the principle of life that is in him . It is a great mistery , and almost impossible to unfould , only some glimmering we have in the word that this is so . 7. If there be nothing required but to come , then another consequence wil follow from hence , and that is this . Hence then beleevers that come to Christ may learn this lesson , to be willing to do and to suffer very much for Christ after they come , because there was nothing required of them to the pardon of their sins , but only to Come . I strengthen the inference thus ; If God had said thus indeed , I have sent a mediator to pacifie my wrath and to pardon your sins , and before you come to Rest , I require that you should suffer so many hundred yeares of torment in fire , and that should be a preparation to come , and then after you have suffered so much , then you shal come and have rest ; suppose this had been the condition of the covenant , now had it been so , we had al had cause to have fallen upon our face and have blest his great name , that we can have peace on any termes , and we should have been , not only willing to accept of these termes , but to magnifie Gods grace that we can be thus saved at last . But the Lord hath not required that first we should suffer such and such hard things , and then Come to Christ , but he calls upon us first to come , and requires nothing before . And therefore before we are able to do the Lord any service , the Lord wil first accept of us , and pardon us , and heale us , and interest us in himself , and be our God , and take us to be his Children , and make us heirs of heaven and eternal life , & this at first before we shal ever be able to do him any service . What an infinite grace of God is this ? how is he beforehand with us ? for he calleth to the greatest sinner , that knowes what his sin is , and is Laden , saith God , I require nothing before the receiving you to mercy , but meerly to come and cast your souls upon me . You may say , Lord ! we that have been guilty of so many sins , so many years , might it not be just that God should require , and say , I but , you shal live so many yeares to my honor , live so many yeares to my service , and then I wil pardon and accept of you , no , but saith God , I wil receive you , and accept of you upon your comming , before ever you are able to do me any kind of service ; no , saith God , come to me , and you shal have first my favour , and you shal be first accepted , and first pardoned , and then indeed I expect service from you , then I expect that you should live as the redeemed ones of the Lord , and al that you shal do afterwards , shal be but in way of thankfulness to me for my grace . And indeed thus do beleevers live in the world , though they look upon what they do in a way of duty , but they do it in a way of thankfulness , that is the special thing that carries them on , the grace of God in his son , and that is a stronger argument to al kind of duties that now God requires of them , then what they had before . God doth not cal upon you to suffer first , and then he wil pardon your sin , no , but saith God , I wil bestow my favour first upon you , and try whither you wil suffer afterwards . God wil not do as men , try them whether they wil suffer and deserve their favours , before they bestow them on them , but saith God , I wil first bestow my favours upon you , and then I wil try whether you wil suffer for me and do me service . And therefore the less God requires as a condition before we come to Christ the more should we be willing to do for God after we are come to Christ . As a man that shall receive a poor child into his family , and make him his heir , the less that was procured to the favour of the man , the more if the child be ingenious wil he do to him in way of thankfulness . Indeed if the friends of the Child come and indent with the man , and promise him a hundred pound , the Child thinks he is not so beholding to his master , for their was money given with him , I but now , if you should ly at the dore and no friend to look after you , and not a rag upon you , and if then he wil take you in , and teach you his trade , and make you the heir of al he hath , Oh! now how infinitely ingaged are you to him , that how my master doth al this for me , and there was nothing done before to procure his love . Thus Jesus Christ is a forehand with us , Come to me , only come to me , that you might have Rest . 8. Hence follows another note of very good use , seeing nothing is required first , but only coming to Christ , here is a strong ground of assurance , that those that are once in Christ , shall not be cast away , but shall have eternal life , for there is not so great a distance between eternal life and the members of Christ , as there is between one that is in his Natural estate , and a member of Christ . Now God hath done more for thee in bringing thee unto Christ , then he shall do for thee when he brings thee unto Heaven . For there is a geater distance between thee and Christ , than there is between thee a Member of Christ and a glorified Saint in Heaven , and if God bring thee over this great distance , meerly out of free Grace , and nothing required but coming , that now thou art a member of Christ and therefore hast right to Heaven , and thou canst challeng Heaven through the Righteousness of Jesus Christ , and God hath put a principle of life into thee to live unto Jesus Christ , a principle of everlasting life into thee , when there was no principle at all ; God brings thee to Jesus Christ meerly out of free Grace . Now if thou comest so freely to him , surely thou shalt not be shut out of Heaven , and therefore it may be a mighty incouragment . What , if when we were enemies , we be Reconciled to Christ , much more now shall we be saved by his life . If when I was in the Gall of bitterness , and in the bond of iniquity , God gave me mercy upon coming to his Son , surely he will not cast me out of Heaven . 9. Another note that we may learn from hence is this , That those that are beleevers , if at any time through their negligence , sluggishness , or fals , they loose the assurance of Gods love in Christ , loose their Rest in Christ , here they have a direction to know what to do . Look how thou did'st at first , when thou attainedst first Rest in Christ , it was not by any Righteousness of thine own , nor by thy humiliation , though that might make some way towards it . So now when thou art a beleever , and hast lost the assurance of Christs Love , and the comfort of Rest in Christ , now thou must go and take the same way again , Christ cals those that are beleevers to come to him ; those that have lost the assurance of Faith , that is the way for Rest , to renew the act of thy coming to Christ , just as thou did'st before . Though God did humble thee , yet the thing that did bring thee Rest was , the coming to Jesus Christ , so much more should'st thou do now , being a beleever . When thou hast not the Rest in Christ thou desirest , thy way is to renew thy act of coming , of going to Christ , and so you may sooner come to have Rest that way , than by thinking thus . I know not whether my evidences be right or no , and I had need look to them , and therefore I had need to look whether my humiliation be right , and my Sanctification be right or no. I say , the renewing the act of thy faith in coming to Christ , will bring Rest sooner , and safer Rest , and therefore thou shalt come to see thy Sanctification better too , by renewing the act of thy Faith in coming unto Christ , and thou wilt have thy Rest sooner that way , it follows from hence because at first conversion there is coming . Thus much for the Consequences that follow from the point of Christs requiring only to come . CHAP. XXI . Nine Rules to be observed in right coming to Christ . 1. Rest not in outward means that lead to Christ , before Christ himself be enjoyed . 2. Pitch rather upon Christ himself , than upon the good things of Christ . 3. Come with the whole Soul. 4. Keep Christ continually in thine Eye . 5. Be convinced that whatsoever keeps thee from Christ , comes not from God. 6. Take heed and beware of al discouragements , and hinderances . 7. Keep the Heart stil tending to Christ . 8. Give up thy self to Gods Spirit . 9. Often renew the act of coming , come often to Christ . NOw there is only two things remaine , and that is , some Rules to be propounded about our coming to Christ , And then some means to draw the Hearts of sinners to come to Christ . First , For the Rules , that we may observe them aright in coming to Christ , and come to Christ in a right way , I speak to those whose Hearts are about coming to Jesus Christ , their hearts are stirring after Christ , and they are setting upon all the means to come to him . RULE I. First , Though God requires that thou shouldest seek Christ in all his ordinances , in the performance of all Duties , yet it must be thy great care not to rest in the means that lead to Christ , before thou comest to enjoy Christ himself . This is the great mistake in the world , that those things that are the means to lead to Christ , they rest in , though indeed they have not Christ . As now for instance : to come to hear the word , I suppose if I aske you , why you come , you will say , you come that you might find Christ there , yet how many people rest in this meerly , that they do hear the word , they hear Sermons , and scarce ever cal this into question , have I met with Jesus Christ in the word to day , have I found Jesus Christ there , this their Hearts are not so much troubled about , but they come meerly to hear the word , it 's a good thing , But now they Rest in the means , that lead to Christ before they are got thither . As if a man were a going a journey to such a place about such business , and he satisfies himself in this , I am going on my way , but have I got the thing I go for ? We are to know that Prayer , the word , the Sacraments are all but as means to bring us to Christ , now what a foolish thing is this , to satisfie our selves , that we are in the way , going to the thing , but have we the thing that we journey for ? Jesus Christ is the thing that we seek for , have we him ? The wise Merchant had the Field , I but he saw that there was a Pearl in the field , and then he went and sold all that he might have the Pearl . The field is the Preaching of the word , and other ordinances , in these ordinances is the Pearl , now that which we should look for in the ordinances is the pearl , and so use the field but only for the Pearls sake . So that this is the way that we should take to come to Christ , that is , in the use of all duties , and all ordinances , to look at Christ , that we would have by them , and be sure to pass through the ordinances til we get hold on him whom our Soul loveth : most people in the world , they stick in the ordinances themselves , and have got no hold on Christ , but meerly spend all in duties and ordinances , that they wil do . God requires of them to pray , and they wil pray , and God requires of them to hear the word , and they will hear the word , I but , they do not consider , that there is somthing beyond Prayer , and beyond the word . Have I got to Jesus Christ in Prayer , have I got to Jesus Christ in the word . And that is a good signe when the hearts of sinners are satisfied with nothing , with no ordinances except they find Jesus Christ in those ordinances , be sure to go through the ordinances unto Christ . RULE . II. Secondly , In your seeking after Christ , be sure that you rather pitch your eye and your heart , upon the person of Christ himself , then upon the good things that come from Christ , that is the way to pitch your eye and your heart upon Christ himself , rather then upon the good things that come from Christ , for coming to Christ , and being in him , is only as being married to him . Now the party that marries , he looks more upon the person then upon the portion , he looks upon the excellency of the person ; so should the Soul in coming to Christ , look upon him as the only great mediatour of the Covenant , as the only reconciler of God and man , as the only person in whom all our good , happiness , and glory lies . Labor to see an excellency in Christ himself , as wel as to come to Christ . There are many souls that would come to Christ , why ? because they think there is no mercy but in Christ , and they would be loath to go to Hel , and therefore they cry to God for mercy in Christ , I but , they see not any excellency in Christ , but thou must look upon the excellencies of Christ , and look through the ordinances unto union with Christ , look after union with the person of Christ himself , and see an excellency and beauty in the very person of Jesus Christ , to be able to say , I see the glory of the Father in him , and my Soul makes after him to have union with him . RULE . III. Thirdly , In thy coming , be sure of this , to come with thy whole soule ; that is , do not come to Christ only as one meanes of help for you , and thinking it is Good to make use of al means we can , and Christ I see to be as likely a means as any other . No , but come to Christ as the only means , so as to cast thy whole soul upon him , not to hang upon any thing else , and so to give out , as it were , an arme to him , and yet to have somewhat else to rest upon if that fail . As we come to a friend sometimes , and desire somewhat of him , but how ? so as we would make a friend other where , that if that fail we may have two strings to our bow : but we must come to Christ and lay the ful weight upon him alone , the ful soul upon him . We must come to Christ , not as if we were over some deep pit , and here is one thing to rest upon that is strong enough , that if we would lay weight upon that is alone we might be safe . Wel , but there is another thing , that is a rotten thing , now we are loth to venture upon the strong , the sound , not knowing it to be so , but we lay a part upon the rotten , and part upon the sound , by this perhaps we may come to fal and perish , because the ful weight was not laid upon that that was sound . So here , the Lord propounds his son as an alsufficient redeemer for us , in whom there is righteousness and salvation , and requires of those that come to his Son , that they shal come with their whol souls , and lay the whol weight of their soules upon him for life and salvation , and al their good and happiness . Now if they think to have two strings to their bow , they would have Christ , but they would have the world too , and their own wayes too , upon this a Thousand to one but they miscarry . It was an excellent speech of Joseph , sending for his father Jacob in Genesis 45.20 . Joseph sent to have his father Jacob brought to him , now there was many things that Jacob had regard to before , but now , saith he , regard not the stuff , for the good of all the Land of Egypt is yours . So when the Lord doth cal any poor sinner to come to him , the Lord saith to it , regard not the stuff , let your Heart be wholly taken off from all Creature comforts that are most dear unto you it is all but stuff , here is Heaven , here is the Riches of Heaven , the Riches of Christ is yours , and then doth the Soul come to Christ indeed , when it laies all upon Christ , and is satisfied with him alone . RULE . IV. Fourthly , When thy Soul is making towards Christ , labor to keep him continually in thine Eye and look upon him in his excellency , Glory , and beauty , keep the object before thee all the while thou art coming towards him . As it is in any journey , if I am going to a place , and I can see the journeys end , it is in mine eye , I can see the steeple before me of the place that I am going unto ; when the Marriner can see the harbour that he is going unto , this is comfortable . So the Soul that comes to Christ must resolve and say , I must keep him in mine Eye , in his lustre , Beauty , and Glory , that so I may see a greater good in Jesus Christ than in all things else , that the goodness that is in him , doth out-bid all good whatsoever . Now this is a great help to come to Christ : for one of the greatest hinderances of the Soul in coming to Christ , is this , that it looseth the sight of Christ in coming , and the Devil propounds other spectacles before its Eyes in coming , and so it lookes into the deep pit of its own Heart , and sees no other matter but discouragement , whereas it should keep up its Eyes upon Christ the Son of God , who is opening his Arms ready to imbrace it . And there is a secret power and influence that comes from Christ unto the Soul to draw the Soul to him . So long as the Soul keeps Christ in his Eye , as the poor Woman said , If I can but touch the hem of his Garment ; Nay ; you may go further then so , and have a degree of Faith , Nay , If I may have but a sight of Christ , I say , there is that in the sight of Christ that will draw the Heart unto Jesus Christ . As they say of some kind of creatures , the very sight of them will kil a Man , that if they do but see you , or you them , there will come poyson from them that wil kill you , say the Naturalists . But I am sure it is true of this , that if you can keep Christ in your Eye , the very sight of the excellency of Christ , wil be of excellent vertue to draw the Soul to Christ . And therefore you that are coming to Christ , observe this , some that are coming to Christ it fares with them , as with the Children of Israel when they were going to Canaan ; they had gone a pretty way , and made some progress , but then they fel into discontent when they found a little discouragement , and upon that they were brought back again , and wandred forty Years up and down in the Wilderness , and this was the punishment of their murmuring and discontent ; So it is with many that are going out of their natural State unto Jesus Christ , they are come very near to him many times , and then fal into fits of discontent , pining , fretting , and discouragement , and so are brought back again and made to wander in the Wilderness of discouragement for many Years together . RULE . V. Fifthly , Labor throughly to convince thy Soul of this thing , that whatsoever sorrow for sin , whatsoever humiliation , whatsoever trouble of spirit keeps thy Heart from Jesus Christ , it is not of God , but rather from thine own corruption ; it is not of God in thee , except you will say , it 's of God as an affliction , it is not of God , but suffering the Devil to try thee , but whatever sorrow it be for thine own wretchedness , or unworthiness , if this keep thee off from Christ , and discourage thee from coming to Christ , convince thy Soul of this , that it is not the gracious work of God in thee , but the troubling of the Devil in thee . The truth is , many poor sinners , when they are once troubled for their sins , they take a kind of Satisfaction in this , they think this is a good thing , and they are glad of it . I grant you , trouble for sin is a good thing , and you are to be glad of it , but if your trouble for sin hinder you from coming to Christ , and makes you think , because you are so unworthy you may not come to him , this trouble is not mixt with godly sorrow , be convinced of this . RULE . VI. Sixthly , Take heed of all kind of discouragements and hinderances in your coming to Christ , but then take heed especially of all determinations , take heed of insnaring your Souls by determining against your selves , as saying , surely the Lord will never shew mercy to me , the time is past , the Lord hath forsaken me , I have used so much meanes so long time , and God is not yet come to me , No , The Lord never intends good to me , Oh! Take heed of these determinations , for they are sinful , wherever they are , there can be no just cause in thy Heart , be it as vile as it will , for such determinations as these are : and know , when thou givest way to such determinations as these , thou dost but insnare and fetter thy Legs by this , and then thou sayest , thou canst not come to Christ ; Christ calls to thee , and thou art infettered with thy own thoughts , for so , one may lay fetters upon ones own Legs , by ones own thoughts , to hinder this spiritual coming to Christ . As if a man should tie fetters about his Legs , and say , when he is called to come to such a place , I cannot come . Do not sit down and say , I shall never have Mercy , and I am one that belongs not to the election of Grace , and I shall never come to Christ , take off such thoughts when thou art about coming to Jesus Christ . RULE . VII . Seventhly , At those times when thou canst not feel thy Heart active as thou desirest to go after Christ , yet keep thy Heart stil towards Christ , keep it tending that way . Why cannot I go to Christ ? Christ calls me to go to him . Oh! I have a dead Heart , and a heavy dull Heart , yet I know I am neerer Christ there , than if I should neglect his Ordinances , I wil present my Soul where Jesus Christ is , and may be he may cast in some Vertue into my Heart to make it more stirring after him , but however I am resolved upon this , I will not turne away from Christ , I will keep my Heart where I am howsoever , If I can go no further , and here I will stand , and here I wil look , and I will cry to him , and cry to God as the Church doth , Draw me and I will run after thee ; and though I cannot beleeve , yet here I will stand , and sigh and cry , and cal , and if I perish I will perish crying to God , that God would draw my Heart , Oh draw , draw our Hearts , and we will run after thee . Blessed Redeemer , dost thou cal us ? send forth somwhat of thy spirit , that may draw our Hearts , and then we will run after thee . Keep thy Heart in such a frame , for this is a great discouragement about coming to Christ in the Hearts of many . Christ calls , and we have many sweet incouragements in the word to come , I , but it is to them that have their Hearts stirring and working towards Christ , to go to him . But I have a dead , and dull Heart , and cannot work towards him . I but if thou canst not stir and work after him , yet set thy Soul in sight of Christ , and look towards him , and waite til Gods time come , when he will let some influence into thy Heart , this will be a mighty help this way . And take heed of listening to any temptation that may draw away thy heart from coming to Christ . It is a notable Scripture that you have in 1. Sam. 12.20 . it is of Samuel Speaking to the people of Israel that had sinned against the Lord , and were troubled for their sin , and Samuel said unto the people . Fear not , you have done this wickedness , yet turn not aside from following the Lord , but feare the Lord with al your hearts and turne ye not aside , for then should ye go after vain things , which cannot profit nor deliver , for they are vain . You have sinned against the Lord , and you are troubled , what shal we do ? Saith Samuel , though you have thus sinned , yet do not turne aside to vanity . So do I say , you have sinned against the Lord , and Christ cals you to come to him , and you complain you have a dead and dul heart , I but then , do not turne from Christ to vanity , set your selves stil in the sight of God , and attend upon him in those Ordinances , that he useth to present himself in . RULE . VIII . Eighthly , When thy heart begins to come to Christ , give up thy self to the stream of Gods spirit , for the spirit of God wil be stirring ever and anon , though not at al times alike . Thou art attending upon the Ordinances , and waiting when the spirit of God should come to draw thy heart to Christ , wait upon this stirring , and if thou feel the Spirit beginning to draw thy heart to Christ in any measure , Oh! then joyn with the work of the spirit of God , and give up thy soul to the stream of Gods spirit ; do not thou draw back ; it may be Gods spirit is drawing thy heart to Christ , and thou presently drawest back with discouraging thoughts , upon consideration of thy Vileness , and that thou art not humbled : now when thou feelest Gods spirit stirring in thee , give up thy soul to the strength of Gods spirit . As when a man goes to learne to swim , he is not to lay down himself , and keep a padling with his hands and feet , but there must be a giving up of himself to the water , Sometimes a man keeps ten times more stir to keep himself from drowning , then another that can swim ; one that hath got the art of swimming , while the other sinkes to the bottom , the water helpes him , and he keeps himself above water . Just thus is the difference , between some that are troubled in their consciences for their sins . and others , between some that are coming to Christ and others . Some that are coming to Christ , and have not the right art of giving up themselves to Christ , they are sinking , and in mighty confusion of spirit , and keep such a do with their own hearts , and strange confused thoughts they have , and horror of spirit , and al because they fear they shal sink down to the bottom of destruction . Now there are others that are afraid of sinking and drowning as wel as they , but coming to understand what the way of Christ is , and what it is to come to Christ , though they have nothing in themselves to keep them from sinking , yet they come to learn how to give up their souls to the stream of Gods spirit that carries them on to Jesus Christ in a more solid way , and with a great deal less trouble they come to Jesus Christ , and there they get into the arke and so are safe for ever . Whereas others they skrabble on the outside of the arke , as if a poor man should be skrabbling upon the ship , no body lookes after him , he fals down and is drowned at last . So those that skrabble and do not give up themselves unto the arke , they fal down again and at the last perish You have a scripture for this in 1. Kings . 20.33 . The Servants of Benhadad , they diligently observed whether any thing would come from the King of Israel , and they say , thy brother Benhadad , this is the thing , they go in a way of seeking to the King of Israel for his brother Benhadad , and this is the way , they watch for any word that might pass from the King of Israel , whereby they might have any hope , and at last he said , my brother Benhadad , and they take hold of this presently . So it should be with a sinner that is seeking after Christ , he should diligently watch what may come from the Spirit of Christ , that may give any incouragement ; doth the Spirit move in thee , and begin to work in thee to draw thee to Jesus Christ ? Oh! thou mightest have got a great way thither , it may be thou mightest have been in his bosom , and in his armes by this time if thou hadst taken this course . RULE IX . Ninthly , The soul that is about coming to Christ , that doth not yet know whether it is truly got to Christ , it should often renew the act of coming , for certainly there are many that are at Christ , but do not know it . It may be some soule may say , I had thought I had got to Christ before , but I see my Corruptions prevail , and I am afraid I am not come to Christ ; wil not these soules think that they must not come to Christ til they have overcome their Corruptions ? wheras the best way to overcome thy corruption is to come to Christ , to renew the act of thy coming to Christ , and the longer thou staiest from renewing this act of thy coming to Christ , the more strong thy corruptions grow in thee . Certainly do thou ly down as long as thou wilt in any sullen mood , and say , my Corruption is thus and thus , and I am afraid I never went to Christ , thy corruptions would grow stronger in thee , thou must not stay til thy corruptions be subdued before thou goest to Christ , but renew the act of coming to Christ again , say I wil try it again , may be I did not do it aright at first , and if I miss it the second time , I wil try it again and again , and the hundredth time . Do not say if I had overcome sin thus and thus , I would come to Christ , it is as much as to say , if I were first sanctified by Christ , then I would come to Christ for justification , and is this the right order ? No , thou must come first to Christ , that thou mayest have thy corruptions subdued . It would seem a strange thing that if a king should come to a woman and tel her he would be married to her , and she should say , no , if I were a Queene I would take him , but she must first be married to him , and that makes her to be a Queen . So here , the soul must not first say , if I were first sanctified and had overcome such and such corruptions , I would come to Christ no , but by coming to Christ & renewing thy act of coming to Christ , that sanctifies thee . That is a rule that I would leave with al young beginners , spend more time and more strength , in renewing the very act of beleeving , of rolling thy soul upon the grace of God in Christ , and casting thy burden upon him , then in any other worke what soever , there is no other thing that thou canst spend thy time & thy strength more profitably in , then the renewing the act of coming to Christ . Come saith Christ ; saith the soul , I had thought I had come , but I was deceived ; saith Christ , yet come again , and come again and again , this is the onely way to overcome any corruption in thy heart . So that when Christ cals thee to come , remember these rules , Oh! that you would lay them up to make use of them at al times . When you heare such things out of Gods word , remember what hath bin said in this text what is implyed in the coming , what way you would come , and O! that the Lord would help poor soules thus to come to him , and know for your incouragement , that if God give you a heart to answer to his cal , to come to his Son , this is an evident signe of your predestination , for whom he cals he hath elected , yea , do but think thus with your selves , what an infinite mercy is it to me , that I am in such a condition , as that , God calls me to come , I might have had my eares filled with this , depart from me ye cursed . Thus many are cast off from God , and God bids them depart from me ye cursed , thou art as great a sinner may be as they are , now whereas God might have said depart from me thou vild soul , thou passionate soul , thou filthy unclean soul , I say , this sound might have been in thin eares , but instead of that sound there is the spirit of Jesus Christ in the ministry of this word calling to thee , come to me , yea , he doth not onely cal thee , but he hath given thee many rules , how thou shouldest come to him . If a Prince shal first make a proclamation for a rebel to come to him for pardon , and shal send to him , and make out many rules how he shal come , and direct him to such a place , what a mighty incouragement would this be to such an one to come in . Now this the Lord Christ hath done to thee , he hath not only proclaimed that he is mediator between God and thee , but he hath sent his spirit to cal thee , and he hath sent his messenger to give thee rules how to order thee , that thou shouldest take heed of such a by way and such a turning , and observe these and these things for thy help , thus Christ hath done for thee . If the Lord doth give thee a heart to answer to Christs cal , know , that this calling to thee by Christ in his word , wil be no other but a forerunner of that cal that Christ shal make to thee another day , There 's a cal , come to me al ye that are weary and heavy Laden , and I wil give you rest , Inherit the kingdome prepared for you . This is worth ten thousand worlds , and when the soul answers to his cal , such a soul may go away , and be comforted that Christ wil cal you after another manner . He cals the poor laden soul to give you now rest , but he wil cal you afterwards before men and Angels to receive the inheritance , Come not to rest only , but come to an inheritance , the kingdom prepared for you before the beginning of the world . CHAP. XXIII . Nine means to draw Sinners to Christ , namely , That , 1. He that cals us is the Son of God. 2. He is our neer Kinsman , ( wherein three strong arguments are included . First , The terror of Gods glory is taken away . Secondly , He is infinitely inclined to do good unto the Sons of men . Thirdly , In uniting the divine nature with the human , he hath done a greater work than to save a soul . ) 3. He is the mediator . 4. He deserves that we should come to him . 5. The soul gets infinite good by coming to Christ , instanced in four particulars . 6. We are miserable in our selves . 7. Christ wil certainly receive them that come to him , which is opened in three particulars . 8. We stand in great need of Christ . 9. The not coming to Christ wil aggravate all other Sins . With an answer unto some Objections . NOW that which followes to be spoken unto in this second part of the text , the invitation it self , is the drawing of the hearts of sinners to come to Christ , the work that we have to do , is , that in Luke 14.17 . He sent his servants at supper time to say to them that were bidden , Come , for al things are now ready , There the gospel is set out unto us by a rich mans making a great wedding supper , and when he had prepared al his dainties , he sends his servants to invite the guests , saying , al things are ready , this wedding is nothing else but the excellent things in the Gospel , the excellent things that are in Christ and the servants are the Ministers of the Gospel , they are sent out to cal sinners , to cal the guests to come , for all things are ready . So then in the name of Christ I cal unto al laden sinners to come to Christ . And for the drawing of the soules of those that are thus laden , these several things are to be propounded . ARG. I. First , consider who Christ is that calls , and what he is ; Come to me , saith Christ . What is Jesus Christ that doth cal you to come to him ? The very knowledg of him , what he is , would be a mighty argument to prevail with the heart to come to him , he that cals you to come to him , is the Son of God , the second person in the Trinity , the brightness of the glory of God , the character and image of his person , as he is said to be , in Heb. 1.3 . He is equal with the Father , he hath the glory of the Father in him , he is the glory of heaven and earth , the adoration of Angels , he hath al fulness of al good in him . If a great Prince should cal to you as you go in the streets , and say come to me , would not you presently adress your selves to make towards him , to go to him ? know , when Christ calls you to come to him , it is more than if al the Angels in heaven should stand together , to cal you to come to him . When once the soul comes to know who it is that cals , to know the voice of Christ , and what he is , it is a mighty argument to work the soul towards Christ . But you wil say , alas , Christ is so glorious , how shal we come to him ? his glory is enough to overwhelme us , when the Angels did but appeare in some glorious manner , even some of the prophets and holy men , were not able to stand before them , we cannot come to Christ because of his glory . Therefore know , in the second place , That as he is so glorious in himself , the lustre of heaven , so he hath taken our nature upon himself , he hath clothed himself with our nature , and he is so united into an hypostatical union with us , to be made the same person , yea , so to be the same person , that the second person in Trinity is , to be of the person that he is , that the son of man should be the same person that the son of God is , this is the greatest mistery in the world , and it is the greatest work that ever God did , abundantly greater than making heaven and earth , for God to unite our natures so neere unto his son , this God hath done , so that Christ that calls you to come to him , is not only God blessed for ever , equal with the father , and ful of Glory , but he is your kinsman , he is your neere kinsman , that hath taken your flesh upon him . Now had you one that were neer a kin to you , that were advanced to be the Emperor of al the world , and he should cal to you and say , come to me , would you not make towards him ? Jesus Christ hath your nature in heaven with him , and it is in an hypostatical union united to the divine nature , and the fulness of the Godhead dwels bodily in him , as in Col. 2.9 . Now it is he that cals you to come to him , certainly , there are great things in him , and to be had by him , as you shal see more by and by . Now consider this one particular , viz. who Christ is that calls to come to him , and in the consideration of this there are two or three mighty strong arguments to prevail with the soul to come to Christ . First , in that Christ is the son of God , and yet man , God man , so united , hence the terror of the Glory of God comes to be taken away , so as poor wretched flesh may be able now to converse with God , being vailed with our own nature , God being vailed with flesh . It is true , if God in his own Glory , as he is in himself in the highest heavens , should cal us to come to him , we might be afraid least we should be overwhelmed with his glory , we cannot stand before him ; we cannot look so much as upon the glory of the sin , how shal we be able to go to the body of the glory of God ? Are we able to go to the body of the Sun ? No , it would burn us up , how can we be able to go to the glory of God then ? Now because the Lord knows that his glory is so great , he hath been pleased to provide such a way to take off the terror of his greatness , though we be frail flesh , yet the Lord hath done that which may encourage us to come to him , for he hath vailed his glory with Human Nature , and therefore we may now through Christ be able to stand before , and converse with the infinite glorious God. This is a great mistery , the greatest , that God hath taken our flesh upon him , and vailed his glory with our flesh , that he might have his terror taken from us , and we may be able to come to him , here was one special end that Christ was made man , that the Lord might deal with us in a more familiar way , than otherwise he could . Secondly , In that Christ that is God-man , in one person , cals us to come to him : hence we have this Meditation , That certainly , the Lord is infinitly inclined to do good unto the Children of men , this is a mighty incouragement for all poor Souls to come to Christ , for when thou hearest , that Christ the Son of God is made man in one person , by that thou may'st gather this for thy encouragement , that certainly God is infinitly inclined to do good unto the Children of men , God would never have wrought so strange a work , as to unite our Natures into one person with his Son , if he had not meant to do some infinite good unto mankind ; the Lord hath given a most evident demonstration of it , in uniting mans Nature to his own Son. As if the King should be pleased to marry his Son to one that is the nearest Kinswoman you have , you would by that gather such an argument as this , and all your friends would conclude , surely the King doth intend much good to this family , that he is strongly inclined to prefer this family : So when God is pleased to marry his Son to our flesh , Yea , to take our Nature into a nearer union with him , then the Wife is taken into the Husband , we may gather this argument , and conclude , Surely , God doth intend much good unto the Children of men , and therefore come . Thirdly , From this consideration , who Christ is , God manifested in the flesh , we may gather this incouragement to come to him , That the Lord in uniting the divine Nature with the Human in Christ , hath done already a greater work for the Children of men , than the saving of their Souls comes to ; the saving of thy Soul is a difficult work ; thou thinkest thus , Alas ! for me to come and think to be saved by Christ , this is too great a thing , too good to be true , it is not possible that ever such a poor sinner as I am , should be raised to the glory that I hear of in the word , that God will raise his Saints unto , thou thinkest that the Salvation of thy Soul is so great , and so mighty a thing , and therefore that perhaps doth somwhat discourage thee in coming : but then , when thou hearest what Christ is , and how God hath united the divine and human Nature together in one person , from thence thou mayest gather this incouragement , that God hath done a greater work than to save thy Soul , for so it is : It is a greater work for God to unite the divine and humane Nature together in one person , than to save all the Souls in the world . As if Christ should say thus , Oh , Come to me , know what I am , I am the Son of the Father , of the same Nature and being , and I am likwise made man , God the Father hath united my divine Nature to your flesh , and in this he hath done a greater work than the saving of your Souls , in this he hath shewed what intentions he hath for the good of mankind , and in this the terror of the almighty is taken away , and therefore come to me , that is the first Argument , come to Christ . ARG. II. Secondly , Come to Christ , Why ? For Christ hath come to you ; do you come to him , for he hath come to you ; that Christ might come to you , he hath even come , as it were , from the Bosome of the Father , and for a time was willing to have his glory Eclipsed , to come into this world , to be in the forme of a Servant , to be in a mean condition here in this world , Christ hath suffered more in coming to you , than you can possibly suffer in going to him , Christ is content to come from the Father to you , what is it that you can go from to come to him . He is said in the Book of the Canticles , to come leaping over the Mountaines , he comes leaping over all difficulties to you , if you think there are some difficulties in your going to Christ , know , that there was far greater difficulties that lay in the way in his coming to you , but whatsoever there was in the way , he was resolved to go through them all , and did come , and was here in the world , in the flesh , that he might save you , and he that is thus come to you , cals you to come to him . ARG. III. Thirdly , You must know , That Christ is the great Mediator that is set between God and the Children of men : it is he that hath undertaken the great work , the greatest work that ever was in the World , to Mediate between the infinite offended God , and your sinful wretched Souls , for through your sins there was such an infinite distance made between God and you that it was impossible you should ever have gone without this Mediator . It is an argument of mighty use , if rightly understood , and throughly considered of , the vast distance that sin hath made between God and sinful creatures , that they can never come to God , but through the glorious Mediator that is come into the world , the Lord Jesus Christ , God and man , that was made by God the Father the Head of the second covenant , and hath undertaken to make up all the wrongs that our sins have done unto God , to pacifie the wrath of God , and to satisfie the justice of God , it is he that hath undertaken to make peace between the Father and you , and it is he that cals unto you to come to him . If there were a company of Prisoners in danger of Death , and one should come to the Prince to mediate for them , to make peace between the Prince and them , one that the prisoners should know to be the only Son of the prince , the delight of his Soul , and he is sent by the Prince himself to come to make peace and undertake it for them , and he comes unto the Prison doors , and cals to the Prisoners lying in their dungeon , and saies , arise , and come to me , hearken what I shal bring to you , observe my direction , and peace shall be made between the Prince and you , you shall have pardon , you shall have your lives ; would not this stir them up to hearken unto him , and greedily to come unto the grate ? Christ is come for this very end , this was the work that God the Father sent him into the world about , to be a Mediator between himself and poor , wretched , sinful creatures , and now he comes unto them , cals unto them and saies , come to me , If you did but know what Christ was , and what his work was in coming into the world , it could not but mightily draw your hearts to come to him when he cals . ARG. IV. Fourthly , Come to me saith Christ , for if ever there were any that deserved to be hearkened unto , and to come unto when he cals , certainly I deserve it ; For I have not only come to be a Mediator , but the truth is , it hath cost me my blood , I have manifested such Love unto you , that I have laid down my Life for you , I have shed my most precious blood , I have been willing to be made a curse , and all for the saving of your souls ; my Love hath been more to you , then to mine own life , for that was laid down for you . I have undertaken , indeed , to mediate between my Father and you , but it hath cost me much , yet in Love to you I have thus done , all my blood is shed , the work is done , the price is paid , Come to me that you may have Life . And this is the meaning of that forementioned place , The Servant is bidden to go and invite the Guests , for all is ready , so here , the work is done , Christ hath done the work , there could not be that argument to our fore Fathers , Abraham , Isaac , and Jacob , they could not have such an argument to draw them , Christ could not say to them , Come to me , for I have not only undertaken to Mediate between the Father and your Souls , but I have laid down my life for you , shed my blood for you , I have paid the price already for you , I have purchased your Souls , I have done the whol work , it is finished . But now there is this Argument to draw your Hearts to Christ , for the work is finished , the greatest work that ever was , or shal be undertaken in the World , the greatest work of all is finished , and upon the finishing of this work , Christ cals you to himself , and saith , Come to me . ARG. V. Fifthly , Consider the infinite good that your Souls shall have by Christ in your coming to him , this draweth the Heart indeed , not only to see who it is that calls you , for commonly when we hear one cal , we wil ask , who cals , and if it be one that we expect good from , we come to him . ( This we shewed already . ) But this argument is from the infinite good that your Souls shall have when you come to him , the very first moment you come to him , you will be blessed creatures , there will be an infinite change of your condition , for consider . First , If there be any good to be had in all the mercy that there is in God himself , if there be any good to be had in God the Father , in the divine essence , in the infinite , eternal , first-being of all things , it is to be had by coming unto Christ , for Christ saith , in John , 14.6 . No man comes unto the Father , but by me . You cannot come to God but by Christ , as was intimated before , in regard of the distance between God and us through sin , you cannot come to God til you understand Christ to be the great means of conveyance of all good from God to his creature . Christ is the great means of conveyance of all good unto the creature . All are yours , you are Christs , and Christ is Gods , saith the Apostle , in 1 Cor. 3. and the Last verse . All things are Gods , that you will acknowledg , but how come they to be ours , all things are yours , that is the happiness of those that are come to Christ . He doth not say , all things are Gods , and you are Gods , No , but all things are yours , and you are Christs , and Christ is Gods. Whereas other people , in seeking after mercy from God , go this way to work , they go immediatly to God , and think that if ever they receive any mercy or good , it must come from God , they must have it from God , but there is somthing comes between God and you , all things are yours , and you are Christs , and Christ is Gods ; so that God himself is the infinite Fountain of all good ; Christ is as it were the Cisterne , into which all the mercy and goodness of God is to be conveyed , and beleevers by Faith have every one a Pipe , as it were , put into this Cisterne , so they come to have conveyed all good , the fullness of the divine Nature , they are united unto Christ , and so have all Mercy conveyed from God unto them , here is a strong argument to draw the heart to come to Christ , because Christ is the great conveyance of all good from the ●her unto the Soul , is not the mercy of God sweet unto a Soul , that is Laden with the Burden of Sin ? This mercy you must have in me , saith Christ , or else you shall never have a drop of it . We are to know therefore , that by our sins the conduit Pipe of all the Mercy in God is stopt , so as not one drop of saving mercy for eternity can be let into the Soul , and though we should cry for mercy never so much , and shreeke out , yet we are to know , that the Pipe is stopt by sin , and there is no other way to open this pipe , but only by Jesus Christ , he is the opener of the pipe of Gods infinite Grace , let out to the Children of men . Now if we look upon the Grace of God , we are first to consider , that by our sins we have stopt the current of al the Grace of God , and it is only Christ that lets out this current , and now Christ saith , come to me , all you that would have mercy . Would you have Mercy ? O yes , it is true , we would have mercy , but we find this Mercy of God is stopt by our sins . Now saith Christ , come to me , and by me , all the sluces of the Grace and mercy of God are opened to poor Souls , we know God is a God of mercy , the God of all consolation , in himself the Father of mercies , he is infinitly merciful , so that when we come to God , we come to the God of mercy , the God of all consolation , we come to the Father of mercies , we come to him who is infinite in mercy , whose Nature is mercy , to him that is imfinitely above all creatures in mercy . All the merciful creatures in Heaven and Earth in comparison of him are nothing , Yea , take all the merciful Saints in the world , the most merciful dispositions that were in all the creatures in the world , and put them into one man , you would say , this were a merciful man. If all the mercies , in all the bowels , of all the Saints , that ever were from the beginning of the world , were put into one man , would not you think him to be a merciful man ? if he called you to come to him for mercy , would you not come ? Such a man that hath all mercies , of all the Saints that ever were in the world put into him ; yet this man would be a most cruel man in comparison of the infinite mercy that is in God. If we were in cruel straites and had to deal with such a man that had the bowels of the mercy of all the men in the world ; those that are in misery , they go to their friends , and say , Oh! it is wel I did fal into such a merciful mans hand . But now thou that art a poor troubled sinner , if thou comest to Christ thou comest into the Arms , into the bowels of the infinite God , that is infinitely above the bowels of all mercies that are either in Heaven or Earth , and therefore come to him . Secondly : Further , not only come unto the bowels of mercy , but by coming to Christ , thou comest to God as a Father , Come to me , saith Christ , thou shalt not only come to the Father , but the first moment you come to me , I shall present you to God as a Child , and God to you as a Father , the infinite God is a deadly enemy to all out of Christ , but by coming to Christ there is peace with him , you come to have union with him , and you come to be made one with God , into the neerest union with God next unto the Hypostatical union . There is divers sortes of union with God , there is the Hypostatical union , but next unto that is a Mistical union , and such a union have the Saints , the Soul that was before an enemy unto God , and cast out from him , the first moment that such a Soul comes to Christ , it hath such a union with God , that is the neerest union that any creature can have , next unto the human Nature of Jesus Christ . Thirdly : Yea , Not only to be united to him , but thou shalt come presently to have his Image stamped upon thee , his Spirit put into thee , to live the Life of God , to have communion with him here , and thou shalt be saved : the very moment thou comest to him , thou shalt have Righteousness to stand in the presence of the infinite Holy God. I , You will say , if we come to God , we come by Christ , but God is a Holy and a Righteous God , and how shall we be able to stand before him , being a Righteous God and we such sinners ? Therefore this is answered by this , that the first moment thou comest to Christ , he will put the holy Robes of his Righteousness upon thee , that shall make thee able to stand before the infinite God , so that whatever thou art in thy self , it is impossible but God should be wel pleased with thee , and should take delight in thee as his own , thou may'st walk up and down in the presence of God , and all because He sees thee in the Robes of Christs Righteousness . Fourthly : And further , The first moment thou comest to Christ thou shalt be safe to eternity , for all the hazard of miscarrying to eternity is over at the first moment thou comest to Christ , this thou shalt have in the first moment of thy coming to Jesus Christ , this is for the comfort of those that come to Christ . More of these Particulars we shall have , when we come to the promise that is here made in the Text , And you shall have Rest . ARG. VI. Sixtly , For a further argument of drawing the Heart unto Jesus Christ when he cals to come to him , consider , what a poor wretch thou art in thy self , a vile , base , forlorne , Deformed , Miserable , Succourless , Helpless , Shiftless Creature , a Beggar . If a Prince as he goes along in the Streets , seeing a poor Beggar lying upon the ground in the durt , should be pleased to call to such a creature , and say to him , come to me , would it not reviue his Spirit ? If one should tel him the King the Prince cals , how would he stir himself . Now thou art the poorest Creature in the world , never any poor creature that lay groveling in the durt ful of Sores and wounds , was in a worse condition then thou art , when thou seest such a one , think that thy condition is far worse then his . If the King were going in his Robes to the Parliament a long the streets , and should see such a poor creature lying by the Walls , and should take special notice of him , and call him to him , and say , let that poor creature come to me , it would incourage him exceedingly ; this invitation from Christ is just the very same , for the Lord Jesus Christ sees thee lying in thy gore blood , as it is described in Ezekiel . 16. where the miserable condition of them that are in their Natural estate is most elegantly set down , they lay in their blood , none Eye pittyed them , then I came , saith God ▪ and said unto thee live , and this time was the time of Love , so when thou liest in thy poor , wretched , miserable condition , in thy filth , in thy baseness , in the Gall of bitterness , and bond of iniquity , this blessed Redeemer this great Prince of al the world , he cals to thee and saies , Oh! thou poor creature , Come to me . I , You will say , this is the discouragement of all , I would be glad to go to Christ , the Lord knows this is that my Soul pants after , that I might go to Christ , but I am such a poor , vile creature , so Wretched , so Miserable that it is impossible for me to be accepted , you tel me that for an argument , that is the greatest discouragement of my Heart , because I am so vile , and because I am so Wretched , this is that discourageth me from coming to Christ . ARG. VII . To that I answer , in the Seventh place , Come to me and I will certainly receive you whatever you are , Christ will certainly receive all those that come to him whatever they are , and for that consider these three things , that may make it plain . First , The Solemn expression of Christ for this purpose , that you have in John , 6.37 . All that the Father giveth me shall come to me , and him that cometh to me I will in no wise cast out . He doth not say , he that hath been such a great sinner , such a vile wretched sinner , but he speaks indefinitly , he that comes to me I will in no wise cast out . Now this that is translated in your Books , In no wise cast out , it hath a greater force in the Greek , there is two Negatives , for though we in English say , two Negatives make an affirmative , it is not so in Greek , for it is for a stronger confirmation of a thing , and so it may be read , He that cometh to me , I will not not cast out , as if so be Christ should say , he that comes to me I will not , I will not cast out . As we , when we would express the fervency of our Spirits , we double our speech ; so doth Christ , he would express the Fervency of his spirit , and therefore he saith , he that cometh to me , I will not , I will not cast out . Secondly , Whoever thou art upon coming to him he will not cast thee off , for this was the great errand that Christ came into the world for , to receive poor troubled souls , and to ease poor Laden sinners ; it was the very business that Christ came into the world about , it is the work that God the Father hath sent his Son into the world about , that he might receive such poor wretched sinful creatures as thou art , and if it were not , that he should receive those that come to him , he should lose the end that he came into the world for , and therefore he will receive you when you come , for Christ saies , I shal else lose the end of that that was the greatest work that ever was done since the world began , or shal be done to al eternity , that is , my undertaking the Mediation between God and you ; if I should not receive poor Souls that come to me , that great work would be lost , that work wherein my Father and my self is so much glorified , for this is the glory of Christ to do so , and Christ saw there was so much glory to be had this way , that it did move Christ to come into the world , to take such a course as this is to save Souls , Christ knows that he should to all eternity be magnified by Angels , for the saving such Souls as thou art , Yea , Christ knows , that the Father wil love him more , for he saies . The Father loves me , because I laid down my life for the Sheep , John , 10.17 . It is that that will delight God the Father , it is that that wil make God the Father to delight in the Son , it is that whereby Jesus Christ gets the very end of his death ; til he had laid down his life ; till he had made his Soul an offering for sin , he was not satisfied . This is it that satisfied him , that he should see his Seed , and amongst others , thou art one , thou that comest to Christ , thou art of the Seed that Jesus Christ is so satisfied with , that he gaines the very end of laying down his life for thee , and certainly , Christ will not cast thee off , but wil receive thee and therefore come to him ▪ Thirdly , He will receive thee , for he hath heretofore received as vile wretches as thou art . You will say , There was never any so vile as we are . It s true , we may , and ought to judg our Selves as vile as the worst ; though we have not committed such vile sins outwardly as others have , yet because we know not the Hearts of other men , nor do we know what means others have had , therefore we are to judg ourselves as vile as any : but know , that Christ hath received as bad as thou art , those that pierced Christ , that shed his blood , Christ received 3000. of them in one day , he received three thousand in one day of those that had inbrued their hands in his blood ; and the story stands in the Scripture for an everlasting Monument , to incourage poor sinners to come to Christ . And besides , though thou art a vile sinner , and a wretched creature , yet know , the greater thou hast been in thy sin , the more will the Grace of God in Christ be magnified , and certainly , there is in Christ such a Grace as is able to swallow up great sins as well as little , as the infinite Ocean of the Sea , is able to swallow up great Vessels as well as smal : were it not a silly thing , when we were to cast a Vessel into the Sea , to say it is too great a Vessel : God is willing to have his Grace magnified to thee , though it be to the hardening of many thousands . If there is an infinite Ocean in God to swallow up great , as well as smal sins , so long as this keeps thee off from coming to Christ , so long thou dishonorest this infinite Grace of God in Christ . Were Gods mercy only such as his common bounty is to other of his creatures , this might keep thee off , but now , it being the infinite Ocean of mercy in his Son , and purchased by Christ , it is an infinite dishonor to the Grace of God in Christ to stand upon tearms , and not to come to Christ , what dost thou think that mercy is worth , that cost the Blood of Christ ? Thou thinkest thou art a great sinner , and that it must be wonderful mercy that must save thy Soul. It s true , and it 's well thou thinkest So , but now consider further sinner , what dost thou think of the mercy that shall be as much worth as the Blood of the Son of God ? For him to be made a curse for sinners , will that do it ? If that will do it thou mayest come to him . How much dost thou think the mercy of Christs coming to take Mans Nature upon him is worth , to take our sinful Nature upon him ? If he will do it , thou mayest come to Christ . Yea , Further , know , That the Lord Jesus Christ never receives any that come to him , but Beggars , none but Beggars , none but miserable creatures , none but those that are wretched , that are vile ; and Christ did never yet from the beginning of the world receive any man upon these tearms , because he was not so vile as another man , as thus , here is one that is thus vile , here is another that is not altogether so vile , I will receive him upon this ground , because he is not so vile , this was never the ground ; but when he receives them , he receives them upon free Grace , and therefore it is not how vile thou art , for that is the Glory of Christ to save vile creatures , and he saves none but those that come as Beggars , those that come and do see themselves , as vile wretched , worthless , unworthy , miserable , damned dust and Ashes in themselves . Only such are objects for the Heart of Christ to be set upon ; rather make it an argument to drive thee more to him , as David did , in the 25. Psalm . O Lord have mercy upon me , pardon my Sin , for it is great , So , Lord , I am vile , I am wretched , I am unworthy and therefore Lord receive me , Lord , therefore I come unto thee , do not say as Peter once did , Master depart from me I am a sinful Man , No , but the truth is , he should rather have said thus , Master , Come to me , or Master I come to thee , because I am a sinful man : So thou shouldest not say , O Lord , depart from me , because I am a sinful creature , Or , Lord , do thou come to me , because I am a sinful wretch . And know , that upon thy coming to him thou wilt have wonderful welcome , wonderful great entertainment above all that thy Heart can think of . O the great imbracing by Jesus Christ , of those Souls that come to him ; and this is the very Reason why poor sinners , at their first conversion , have their Hearts so filled with joy , because at their first coming to Christ , Christ doth give them such wonderful imbracements , til they come to be more Strengthened , and then perhaps Christ will have them live rather by Faith , than by sence . It is in the new Birth as in the Birth of Nature , Children when they are first born , they shoote up mightily ; take a Child that comes very little out of the Womb , come to it a quarter of a Year after , the Child is shot up a great deal , you may see it a great deal taller , and bigger , every Limb increased , but take it at ten years Old , and it grows not so much then as at the first , and the Reason is , because it coming out of the worm Womb , it could not subsist if Nature did not hasten to strengthen it self at first : so men , when they come to Christ at first , they shoote up and grow to such inlargement of Spirit , and they do so sensibly perceive , Yea , and others do so sensibly perceive a greater growth at their first coming than afterwards , because when they first come , Christ will Strengthen them against all discouragements , Christ will use you tenderly , Christ will not upbraid you for your former sins , and say , What! you that have lived a prophane life , a prophaner of my ordinances , a scorner at my waies , and at my people , Christ will not upbraid the Soul , but he wil be render of you , he will pass by your sins , and heal your weakness , He will not break the bruised Reed , nor quench the smoaking Flax. ARG. VIII . Eightly : Further , Consider , The infinite need thy Soul hath of Jesus Christ , and therefore that should drive thee to him , if the other Arguments do not draw thee , Oh! Let that drive thee to Jesus Christ , thou art an undone creature for ever without Jesus Christ , all the mercy in Heaven can do thee no good without Christ , all the Ordinances can do thee no good without Christ , all the duties thou performest can do thee no good without Christ ; for before thou comest to Jesus Christ , there is no Prayer , no Duties that ever thou tenderest up to God , that can be accepted , and this is a sad condi●ion , that all my Duties , my Prayers , my services , are all cast away till I come to Jesus Christ . Certainly , this is so , for thou must know , that Jesus Christ is not only the great conveyer of all good from God to us , but also , all that comes to us from God , must go through him , and therefore there is cause thou shouldest hasten to Christ , and never be at quiet all thy Life , til thou hast some comfortable evidence that thy Heart hath closed with Jesus Christ ! there is an infinite necessity , because al Ordinances , Duties , services , whatever thou dost , doth thee no good , til thou come to Christ . ARG. IX . Ninthly : Yea , Further , Christ is such a one , as all the creatures one day will see a need of him , Yea , all that live under the sound of the Gospel , they shall see a need of him , and they shal curse themselves that when they lived under the sound of the Gospel , and were called to come to Jesus Christ , that yet notwithstanding they would satisfie themselves in the lusts of their spirits , Christ came from Heaven once to us in the daies of his flesh , but know , that Jesus Christ shall come again in his Glory , with all his Angels , all his Saints about him , and then how happy will those appear , that in the time of their lives , when they were called by the Ministery of the Gospell did come to Jesus Christ . When Christ comes thus in his Glory , perhaps you would then all go to Jesus Christ , no friend , if you will stay till then , you will hea● another voice from Christ , he will not come to call sinners to come to him then , but he will come to bid them depart from him , for all that the father gives him do come to him before then . ARG. X. Yea , and yet further , let me tel you this , that while you have heard the word of God by a poor minister , in the name of Christ to cal you unto him , to draw you to come unto him , if you shal reject this invitation , and other invitations , that you have by the ministers of the Gospel , know that of al the sins that ever you committed in al your lives , this wil prove to be the greatest , that you have stood out against this invitation , it is that that wil aggravate al your sins . It may be some of you may think , wel , this is an incouragment to sinners , we are called to Christ , and we are tould , that the vilest may come to him , and Christ wil receive them . This is wel , but yet if thou wilt reject this invitation , and shalt yet let out thy heart to other vanities , and to the satisfying of thy sinful lusts , this I say , this invitation of Jesus Christ , wil be the greatest aggravation of al thy sins that ever thou Committedst in al thy life , thy whoredome , thy drunkenness , thy swearing , al thy sabbath breaking , wil not be so heavy upon thee , wil not be so deep upon the score as one rejection of Jesus Christ calling thee to come to him , and therefore take heed of abusing the grace of Christ in calling you to come to him . For know , if there could be any sign given to know who are Reprobates and who not , I would rather pitch upon this signe , one that should go away after the grace of God is opened to him , and he invited to come to Christ , one that should go away notwithstanding hardned in sin , I say , I should rather pitch upon this than any other signe . There is no sin hardeneth the heart of God more than this . I wil give you one Scripture for this . In Luke . 14.16 , 17. When God as the master of the great feast , sends his servants and invites men to come to the wedding , that is in truth to do that that I have been doing al this while to invite poor sinners to come to Christ . Now divers make excuses , some had bouhgt oxen , others had bought farmes , and others had married Wives , wel , marke ( at the 24. verse ) the doom of those that did not come in upon their invitation , Verily ( saith God ) those men that were bidden shall never taste of my supper , What! saith God , to his servants , have ye invited them to come in , and wil they not ? No they have other things in their heads , their Farmes , their Yoke of Oxen , their profits and pleasures , what wil they reject such grace and favour , when I invite them to come to the marriage of my son , verily , saith God , they shal never have any good by Jesus Christ . Oh! it were a dreadful doom to be past upon any soule , God forbid it should be past upon any soul , and yet when we come to open the grace of God in Jesus Christ in the ministry of the Word , we cannot speake of it without trembling hearts , without feare , least some should be hardened , and so God provoked by their resisting of thi● grace of his , this man , and this woman that sits upon such a stool , that is not taken with this grace of God offered in Jesus Christ , they shal never tast of my supper . Beloved ! Sermons of mercy are more quicker , than any other sermons whatsoever , men and women may sit under a minister of the word , that may preach many wholsome points of Divinity , and many moral truthes , against drunkenness , swearing , prophaning the sabbath , deceit , cozening and cheating , they may sit along time under such a minister , and God may be patient with them though they do not obey the voice of the minister : but now , when the Lord comes to invite men and women to come to his son , let them look to it then , God expects that they should fal down before that infinite grace of his , and should admire it , and their hearts should be taken with it , and they should joyne with him , and say , Oh! Lord , we come , and our hearts do close with this bountifulness of thine in thy son , & the neglect of our not profiting by such sermons , and casting out what we heare , letting of it pass from us doth the quickest seal up mens hearts to condemnation , Ye wil not come to me that ye might have life . Wherfore take in what hath been spoken to you , and labor to work it upon your hearts . Quest . You wil say , Here are many things that have been spoken to poor sinners to come to Christ , if these things be so , what is the reason then , that there is no more that come to Christ ? how comes it to pass that the hearts of men and women can stand out against such offers as these . Ans . Would you know the reason , Christ himself gives it you , in John , 6.43 . after he had been inviting some to come to him , and told them that he was the bread of life . Jesus answered and said unto them , murmur not among your selves , there were some murmured against Christ , ●nd Christs words did not prevail with them ; no marvel , that the ministers of Christ do not alwaies prevaile , when Christs words , Christs own preaching did not prevail with many , but they did murmur at him , and went away from his sermons , and did reject his sermons , at the 44. verse , saith Christ , There can no man come to me , except the father which hath sent me draw him . Quest . You wil say then , why are you speaking al this while to exhort people to come to him , we are dead , and you had as good speake to dead men ? Ans . To that is answered , God the father doth use to draw those soules that belong to his eternal election by the ministry of the word , by such exhortations as these God the father doth make use of the ministry of man , to set before poor miserable souls , the excellency of Jesus Christ , and so to draw their soules to him ; and therefore if you do belong to Gods election , God wil make use of his ministry to draw your hearts to come to Christ . Doth God begin to draw you by the ministry of his word , have you found God by the ministry of his word begin to draw your soules , Oh! do not you draw back again , as loth to leave your sins , to leave such a sweat pleasure , such a profitable lust , but if God hath taken hold of your hearts , to draw you to him , Oh! do not you draw back again . Indeed the scripture saith , many are called , but few are Chosen , few do come to Christ , but you are al called to come to Christ , Oh! let not that scripture be made true that many are called but few chosen , if thou findest God drawing thy heart , and thy heart ready to answer unto the Lord , that is an argument that thou art not onely called , but one of the Chosen ones of the Lord. There are three waies that God the father drawes those to his son , that he intends shal be saved for ever by him . First he draws them by the cord ( as I may so speak ) of Illumination , by enlightning their minds , by shewing them what his son is . Secondly , He draws them by the cords of mercy . Thirdly , he drawes them , by setting conscience upon them , to put them forward , when the Lord is drawing the soul to Christ , he makes use of the consciences of men and women , to put them on to come to Christ . O! thou wretched soul , is not that that thou hearest in the word the truth of God ? is it not the word of the Lord ? hast thou not now a gracious offer ? Is it not a mercy that thou art out of hel this day ? and is it not a mercy that thou art not drowned in the sea ? that thou art brought to land , to heare one more offer to come to Christ ? Wilt thou yet go on in thy sins ? Wilt thou yet prize thy lusts , before al that infinite good that is in Jesus Christ ? dost thou think this wil be peace in the end ? How wilt thou be able to look God in the face another day ? It s mercy thou needest , and Mercy thou must have , or else thou art for ever miserable , and wilt thou reject this mercy ? Oh! that the Lord would cal in your consciences to help on this work . There hath been I hope by al that hath been said , some Illumination about Christ , yea , and some cords of Mercy have been fastened upon your hearts . Now if God would but stir up conscience , give a command to conscience , and say , never suffer this man , or this woman to be at quiet til they come to my son , til their hearts be taken off from al things , that hinder them from coming to my son , let them never be at quiet til then , it were a happy thing , if God would give this command to conscience , that so many might answer to this invitation of Christ , that when Christ saith , come to me ye that are laden ; the soul answers , Lord I come . Quest . I but you wil say , Suppose God hath been calling me , and I have rejected him , I have been in some forwardness to come to Christ , and my lusts have drawn my heart back again , for you tel us , that the Lord useth to be quick with sinners when they have rejected his grace ; now have you any word of comfort for such , if these shal come that have abused Gods grace and mercy , and turned back upon him , have you any comfort for such ? Ans . I wil onely give you one scripture for those , and that is in Jeremiah , 3. and the 22. verse , and Oh! that the Lord would fasten this scripture upon your hearts . Returne ye back-sliding children , and I wil heale your back-slidings . Mark , here is the answer ; Behold we come unto thee , for thou art the Lord our God. This scripture in the name of God , do I present to you that have drawn back from the grace of God , that once were in a good frame , and now are back-sliders , once more in the name of God do I cal to you , Oh! returne thou back-slider , the Lord Jesus Christ is ready now to healthy back-slidings , now then secretly , say , Lord I come , and when thou comest into thy closet , in a more solemn manner and art al alone , resigne up thy soul to Jesus Christ , and say , Lord , thou hast invited me this day to come to Christ , now Lord I give up my self , and all that I have and am to thee , my estate , my Body , my honor , and all that I have to come to thee : and then , not only those good things shall be made good , but the promise likewise , then Christ shall give you Rest . These times are times of distress , and therefore seasonable to hear of Rest , whatever troubles fal out yet if thou come to Christ thou shalt be safe thy self , Christ doth ingage himself to give Rest unto thy Soul. And so much for the Invitation it self . CHAP. XXIII . The Doctrine arising from the dependance of the promise upon the Invitation , That God will have us when we are coming to Christ , to have respect to our selves . NOw the next thing that follows is , the promise that Christ makes to poor Laden sinners that do come unto him , He will give them Rest . And I will give you Rest . It is too much for any creature to say thus , Yea , it were too much boldness and presumption , for all the Angels in Heaven to make these words as their own , for them all to say thus , Come unto us , all ye that Labor and are heavy Laden , and we will give you Rest . Yet here in this text , there is not only one that is greater than Solomon , but one that is greater than all the Angels in Heaven , and men that ever lived upon the Earth , that saith , Come unto me , all ye that Labor and are heavy Laden , and I will give you Rest . They are the words of the Lord Jesus Christ , the Son of the Father , that is equal with the Father , God blessed for ever . He saith , Come unto me , ye that Labor and are heavy Laden , and I will give you Rest . This is that that now we are come unto , The gracious promise that Christ makes to draw Souls unto himself , he will give them Rest , And I will give you Rest . And what more fit Argument and seasonable can there be at this time , this time we know is a time of trouble , a time of disturbance , there is much perplexity and distress in our Nation , and what will be more acceptable unto us than this , to hear of Rest ? this is that that Christ doth promise to al them that come to him , that beleeve in him , he saith , he will give them Rest . Before I come to open this gracious promise , which is exceeding ful of marrow and fatness , as we shall find , when we come to the opening of it . I shall first , give you one note , briefly , from the connexion of these words with the former , Come to me , ye that Labor , and I will give you Rest . You see Christ , that he might draw sinners to himself , makes a gracious promise of that that he knows will do good to sinners at the Heart , he will give them Rest . From hence the note is this in the general . That God would have us , even when we are coming to Christ , have some respect to our selves , and Christ encourageth us in coming to him , even to have some aime at our own good . That is the note cleerly , from the Connexion of the words . Before we open the promise ( I will give you Rest ) saith he , if you come to me , in that Christ doth propound that which he knows will take the Hearts of sinners , as a great good unto them , to draw them to himself , hence I say , the note it cleer , That in our coming to Jesus Christ , it is lawful for us to have some aime at our own good , Yea , not only lawful for us , but we ought so to do , for we are to look upon Christ so as Christ propounds himself unto us , not only lawful , I say to look upon Christ so as he propounds himself to us , but it is our duty so to look upon him . Now when Christ propounds himself unto us as an object to draw our Hearts to him , he doth propound himself as one wherein our souls shal gaine abundance of good , one that we shall get much by . Now though it is true , we should Labor to be above our selves as much as may be , we should Labor to deny our selves , in some sence , yet not so , but that we are to look at our own good , even in our coming unto Jesus Christ . Now this I might shew you in abundance of Scriptures , in the very first commission that Jesus Christ gave unto his Apostles , after his Resurrection , to go and Preach throughout the world , he saith unto them , in Mark , 16.15 . verse , Go ye into all the world , and preach the Gospel to every creature , he that beleeveth and is Baptized shal be saved . This is cleer , that Christ would have us in our first beleeving , to have an aime at our own good . And so we find such a kind of promise as this is in the Text , In Jer. 6.16 . verse . Thus ( saith the Lord ) stand in the waies , and see , and ask for the old paths , where the good way is , and walk therein , and ye shall find Rest for your Souls . Inquire after the good waies , and you shall find Rest for your Souls . So that you see , God propounds duties together with promises , the Lord knows what is best for us , and what wil work most upon us , and therefore , for us to think , that we must have no aime at all of any good to our selves in coming to Christ , and that it is no grace , but self-love to come to Christ for our own good , this is a temptation . I speak the rather this point , because I know how useful it is unto many poor Souls , whom the Lord is drawing unto Jesus Christ , the Lord hath taken off their Hearts from sinful self , they would not enjoy themselves in the lusts of the flesh as formerly , the Lord hath made them willing to deny their own opinion , their own wills , their own affections , their former waies , to deny themselves in the comforts of the things of this world , so as to prize him , and Christ , and his waies , the way of Christ more than they prize their very lives here in this world , and yet for all this , there comes a temptation upon them . I but , you seek Christ only to free you from Hell , and to save you , and therefore it is but self-Love , it is no true Grace , because that you ayme at your selves , rather than Christ , the Devil cannot prevaile with a Heart that is drawing to Christ , thus , telling of it , Oh! but you prize your lusts more than Christ , or you prize your ease more than Christ ; or you prize your estate , and your liberty more than Christ , or your life more than Christ , if so be that the Devil shal come thus and tempt , such a soul could in some measure be able to answer , and to appeal unto God , and say , Lord ! thou that knowest all things knowest it is otherwise , that howsoever my Heart heretofore went after my lusts , after the world , after my ease and liberty , and I followed the common course of the world , and made those things to be my greatest good and comfort , yet Lord , thou knowest it is otherwise with me now , my Heart is set for Christ , and I can say , from the bottom of my Soul , with that blessed martyr Lambert , None but Christ , none but Christ . Now when the Heart is got thus farr , one would think thou mightest be above the Devil , and come to get assurance , I , saith the Devil , though you be taken off thus far , that you dare not commit any known sin , and you seek after Christ , more than your estate and your liberty , yet there is one thing more that your hearts is not taken off from , you do not prize Christ most of all , you seek Christ to save you from Hell , and bring you to Heaven , that is it that you seek Christ for , and therefore I know your Heart is not right all this while , this is a temptation that seizeth upon many men . Now I confess , it is a temptation that is beyond many men , they do not know what this temptation is , that I prize Christ only to deliver me from Hell , and bring me to Heaven , this temptation is above the highest form of the course of the world , then ordinary professors . Now the Spirit in the Text thus answers this temptation , the Soul thus answers : It is true , I do seek Christ to save me from Hell , and bring me to Heaven , the fear of the wrath of the great God under which I saw my self to be , and the displeasure of God , was mighty upon my Spirit , the Lord hath made my Soul to be sensible of the dreadful breach that sin hath made between him and my Soul , and the Lord hath caused the fear of eternity to fall upon my soul , and I come to be convinced of this , that such is the breach between God and my soul , that there is none but Jesus Christ , the Mediator of the second Covenant , that is able to make up the breach , and my soul makes after him as the Mediator , as he is propounded in the word , in the Gospel , to be a Mediator between God and mankind , so my soul makes after him , and closeth with him : and what can the Devil say to this ? For my heart doth close with Christ , in the way that Christ is tendred unto me in the Gospel ; for so he is tendered , God himself saith thus , God so loved the world that he sent forth his only begotten Son , that whosoever beleeveth in him should not perish , but have everlasting Life . Thus God sets forth his Son , as if God should say thus , Be it known unto you , O poor wretched sinful creatures , that are in danger of eternal perishing , that I have sent forth my only begotten son into the world , and tender him unto your souls , to the end that your souls may not perish , but have everlasting Life . Thus God tenders his Son. Now then , when a soul shal be made sensible of the danger of eternal perishing ; and the Lord shall make it apeare to the soul , what the excellency , and the glory of eternal life is , and the soul shal come to see that the being delivered from perishing , and the obtaining of eternal Life , is only to be had in Christ , and upon this doth close with Jesus Christ , and cast it self upon him , and adventure it self to lay the weight of its eternal estate upon Christ , the soul that doth thus receive Christ , according as he is tendred in the word , whatever objection may be to the contrary , this is to receive Christ , according as he is tendred in the word . Yet further , for the helping against this temptation it fals ful in this Text , Come unto me , and I wil give you rest . Now many poor souls do come to Christ that they might have rest , but then the devil puts this in , Oh! but you come to Christ for your owne good . Now for the helping against this temptation , know , 1. That the Lord at the first conversion , doth ordinarily make use of the creatures self-love , but it is of self-love for eternity , and that is a higher degree of self-love , than the most people in the world do attaine unto ; Some people in the world they love themselves only for this present life , but when God makes a man or woman to love himself for eternity , it is a good signe that the hand of God is upon the heart , and that the Lord doth intend good unto that soul , when the Lord begins to make thee to love thy self truly for eternity , to love that that is true and of eternal good , it is a good signe that the Lord doth intend good unto thy soul . 2. When the Lord proceeds , not only to make thee to begin to love thy self for eternity , that is to love that immortal soul that the Lord hath put into thee , but when the Lord comes to shew thee wherein thy true good for eternity lies , that it doth lye in this , that thou shalt be delivered from the wrath of God , and shalt not be cast out of his presence , but shalt come to have union with God , and live in his presence to the praise of his Grace to all eternity , this is thy good , this thou dost account thy happiness , that thou maist be delivered from being cast out of Gods presence , and that the Lord would bring thee unto himself to live with him , and to joyn with the Angels and Saints to the praise of his infinite Grace in Christ eternally : Thou accountest this to be the good that thou wouldest have in thy salvation , I say , the revealing of this to thee , and the carrying of thy Heart unto Christ upon this ground , this is faith , it is true Grace , for here God hath so twisted , ( as I may so speak ) the glory of his own Name , and the good of his creature together , as they both are joyned in one , and so the Heart may be carryed to both of them at one time , to joyn in one . 3. Yea further , Let me tell you , when thy Heart looks at this as thine own good , and this is the Rest that thou wouldest have , whereas I see , that by my sins I am cut off from God , and so I can have no peace nor Rest , and I see my happiness , and the Rest of my soul is , to have union with that God , that my sins hath cut me off from , and that I might live for ever to the praise of the infinite and glorious first being of all things , I say , herein though thou aimest at thy own good , before thou art aware of it , and thou dost , it may be , explicitly Reason with thy own Heart ; but I do regard God above any good in my self , yet in that thy Heart is upon it to that end , that thou mayest have union with the Father , and live eternally with him to the praise of his Grace in his Son , I say , in this act , though thou art not able explicitly to conceive how thou lookest at God above thy self . Yet God sees it , there is that work of God in thy Heart , to raise God there above thy self : and therefore , those poor sinners , that are much afflicted under the Burden of their sins , let them but Labor and Eye God , so as to look at Christ as one that is a Mediator between God and them , to bring God and their souls together , to ayme at this , and they need not trouble themselves with answering any further that temptation , O! I come to Christ , but it is only that I might be saved . I do not know that in all the Book of God ( to give you this one note about it , and then we pass from this point ) that we find this as a note of an Hipocrite , that he doth love his own salvation too much , we never find it as a note of an Hipocrite , that he doth come to Christ that he might be saved , and seeing the word of God doth not set it out , as the note of an Hipocrite , let not us nourish this temptation in our own Hearts , so as to hinder us from coming to Christ , thy Heart would have Rest in coming to Christ , therefore come to him , that thou mayest have Rest . And thus much for this note from the Connexion of the promise , Come to Christ for Rest . CHAP. XXIV . Of the Rest promised by Christ in general : And that there is no Rest for a Soul out of Jesus Christ . BUt now for the promise it self . We read in the 16. of Isai . the first verse , that Christ saies , The Spirit of the Lord God is upon me , because the Lord hath anoynted me to Preach good tydings unto the meek , he hath sent me to bind up the broken Hearted , to proclaim liberty to the Captives , and the opening of the prison to those that are bound , to proclaime the acceptable Year of the Lord , and the day of Vengeance of our God , to comfort all that Mourne , &c. Here we have a prophecy of Christ , and in this my Text , this prophecy of Christ is fulfilled , Christ is come here in the Text , to Preach good tidings to the meek , to bind up the broken Hearted , to proclaime liberty to the Captives , and the opening of the prison to them that are bound , all this is contained in this promise , I wil give you Rest . Rest is that that all creatures in the world desire , the end of all motion is Rest , so the Philosophers say , the end of motion is quietness , it is the end of all motion whatsoever , if the creature were where it would be , and had what it would have , then it had Rest . But now in motion , what is the Reason that the fire ascends upwards ? but because the proper place of the fire is above : and that the Earth , and all heavy things fal downward ? But because their proper place is below ; but let them be where they would be , and have what they would have , and then they are at Rest . So it is with the rational creature , when the rational creature is in its proper place , that that is the proper place for an immortal Soul , and when an immortal soul comes to have the Capacity of it to be filled , when it comes to have what an immortal Soul is capable of , then it comes to have Rest , and this is a Rest that Christ doth promise here in the Text , and I will give you Rest : that is thus , If you come to me , you shall first be delivered from all your burdens , from all misery whatsoever . And Secondly , you shal be where you would be , and injoy what you would have ; so that indeed , this promise containes the freedome from all evil , and the enjoyment of all good , there cannot be Rest until there be a freedome from evil , and an injoyment of all good , that is the general here in this promise , I will give you Rest . There is a great deal of difference between the Rest that Christ here promiseth to give , and that that men seek after in the world . We read of the Rich Glutton in Luke , 12. saith he , Soul take thine ease , Soul be at Rest : for the word there in the Greek , it is of the same that here this word is in my Text , of Rest , Soul take thine ease , or Soul be at Rest , Why ? For thou hast goods laid up for many Years . Now mark the difference of the Rest of the Soul of a worldling , and the rest of the Soul of a Christian : A worlding saies , Soul take thy Rest , for thou hast meat , and drink , and thou hast goods laid up for many Years . A Christians Rest is this , Come ( saith Christ ) to me and I will give you Rest ; the Rest of a Christian , it is in the Son of God , it is in the Mediator of the second Covenant , it is in him that brings the Soul unto the Father , and brings all the treasure and Riches of the Grace of the Father unto the soul , it is in him that a Christian finds rest ; and a worldling only , in meat , and drink , and other things , as we shall see more afterwards . Thus in general what the meaning is . Now in this promise of Christ , there are two things to be handled ; the First implyed , the Second exprest . That which is implyed is this , That there is no rest in the Souls of the Children of men out of Jesus Christ , that is plainly implied , Come to me , and I will give you rest . So that here is plainly implied ; That there is no rest for an immortal Soul out of Jesus Christ , it can have no rest out of Christ . And then that that is exprest is this , That in Jesus Christ , as soon as the Soul comes to have union with Jesus Christ , it shall have true rest indeed , there is ful rest to be had in Christ . Now for the first , That out of Jesus Christ , there can be no rest unto the soul : As we read of the Dove that Noah sent forth ; when his Ark was floating up and down on the Water , he sent forth a Dove , and you find in the story of Noah there , in Genesis , 8.89 . That when the Dove was sent forth , she flew up and down , but she had not whereon to rest the Sole of her Foot , and therefore she comes flying to the Arke again : so it is with a soul that is not in Christ ( for the Arke was a type of Christ ) it may floate up and down in the world here , but certainly , there is nothing for the soul to rest it self upon out of Christ . Indeed , we read , that when Noah sent forth a Raven out of the arke , the Raven came no more , but the dove came again , and the difference between the Dove and the Raven doth elegantly express the difference between those souls that God hath an intent to do good unto in Christ , and those that are left by God , and have no other portion appointed for them than the things of this world : men of this world whom the Lord intends no higher good , than the things of this world , they are like the Raven , they flutter up and down in the world , but never come to the arke , never come to Christ ; the other that the Lord hath an intent to do good unto , although they may for a while be floating up and down here in this world , yet so wil God order things , that their soules shal never have any rest and quiet , til they come to Jesus Christ , nothing in this world shal satisfie them , but the Lord wil make them seek to be sensible of any emptiness , that they have not that good that their soules were made for , no rest to be had out of Christ . There is a Scripture or two that is very observable . I might Name multitudes , But I shal content my self with one or two . That place in Isa . will be sufficient if I Name no more , it is in the 57. Chapter of the prophecy of Isa . and the two last verses . There you shal see al men that are out of Christ described in this , of having no rest , the 20. verse . But the wicked are like the troubled sea when it cannot rest , whose waters cast up myre and dirt , there is no peace ( saith my God ) to the wicked , or there is no rest , saith my God , to the wicked : yee that are mariners know what a troubled sea doth meane , a sea that is troubled casts forth myre and dirt ; and just thus is a wicked mans heart , it is like the troubled sea , it casts forth mire and dirt . And as when the sea is most troubled , it casts forth most dirt , so it is with wicked men , when wicked men are most troubled , then they cast forth most wickedness . So somtimes it may be , you find it , when you are in a storme at sea , some kind of men , instead of seeking God and praying unto God they fal a cursing , and swearing , and railing , and so their hearts are more troubled , than the troubled sea , and thereby cast out more filth and dirt out of their hearts , than is cast out by the troubled sea . Or if not at sea , yet when they are here at land , as men that have no rest and peace with God , every thing troubles them , having not rest in Christ , they are troubled in their family , and with their neighbors , they do cast forth nothing but mire and dirt , oaths , swearing , and blaspheming , Oh! how do they come forth of wicked men when they are crost at any time : when you see at any time the husband , or the wife to be crost and troubled , when you see them in a distemper , and hear them swearing , cursing , railing , blaspheming , speaking wicked speeches in their passion , remember this text , of the 57 , of Isa . the 20. verse , That a wicked man is like the troubled sea that casts forth mire and dirt . Oh! that you would remember it , and apply it to your own hearts , is it thus with my heart . I fear that there are many , whose consciences tel them , that this text doth lively set forth their hearts , their consciences tel them , that when they are troubled they cast forth mire and dirt , Oh! what mire and dirt hath been cast forth by many , when they have been in trouble ! now , that the Lord would settle this text upon your hearts , for the Lord saies it is the wicked man and woman , when they are troubled that do cast forth this mire and dirt . But the special thing I aime at is in the next verse , There is no peace ( saith my God ) to the wicked , no peace , no rest , this is a truth that doth belong unto al men and women that are out of Jesus Christ , there is no peace , no rest unto their soules , and as he doth deny al kind of rest that such a one can have , so you may observe , what a confirmation there is , Saith my God. It is God that saith it , as if the prophet should say , I am now preaching unto you about the restless condition that you are in , remaining in your natural estate , as unconverted to God , while I am preaching of this , it wil be a sad thing to you , it is a sad argument you wil say , the prophet tels us , there is no rest , no peace ; but as if the prophet should say , it is not I that saith it , it is my God that saith it , God doth pronounce this upon every ungodly man and woman , that there is no peace , no rest unto such ; let the world have never so much rest and peace , though there should be no war abroad in the world , yet there is no peace unto wicked men , no rest unto their soules . I shal demonstrate this more cleerly afterwards that there is no rest nor peace to any wicked men in the world , though they seem to others to live in never so much ease , rest and peace . Further , there is no peace to the wicked , saith my God ; it is not I saith the prophet , but God that saith it , wherby he would teach us this note , That when any ministers of God preacheth that which is hard to us , we should consider that it is not their words , but Gods that speakes to them , that God that wil make al good , that he speakes by them , which is according to his word , according to what he saith in his word , there is no peace , saith my God. Further , there is no peace , saith my God , it may be that many would flatter you , and say there is peace , and these ministers do but trouble people , trouble consciences , and what needs so much stir , what needs so much a doe , no question the prophet did aime at these false prophets , as there were many that we reade of in Isaiah and Jeremiah that cryed peace , peace , when there was no peace . There was many false Prophets that lived in those times , that said the prophet Isaiah preacheth to you things that are too hard , God is merciful , and have we not al infirmities ? and therefore it is but trusting in Gods mercy ; and do we not do as others do ? and we hope it shall be with us as with others at the last , and it is but repenting at last : now in opposition to al these , saith the prophet Isaiah , there is no peace , saith my God , let all the fals prophets plead what they will , let them say what they please , yet my God saith , to every wicked and ungodly man and Woman , there is no peace to their Souls . Further , It may be there are some that their own Hearts would say , peace , peace , as many men and Women , that when they hear out of the word those things that are very dreadful , and do come very near to their Consciences , their Consciences tel them this word of God neerly concernes them , yet they will be ready to bless themselves in their own thoughts and say , notwithstanding it shall be peace to them , just as we read in 29. of Deut. 19 , and 20. verses , saith the Lord , It shal come to pass that if any man when he heares the words of this curse , shall bless himself in his Heart and say , I shall have peace , though I walk in the imagination of mine own Heart ; the Lord will not spare him , but then the anger of the Lord and his Jealousie shal Smoake against that man , and all the curses that are written in this Book shall lie upon him , and the Lord shall blot out his Name from under Heaven . How dreadful doth God speak , and to whom ? To that Soul , that shall hear out of Gods word , that there is no peace , no Rest unto them in that condition , in the way that he is now in , yet it may be , saith the Lord , when you shall hear pronounced this day in my word against them , you shal have many in your auditory shall say , I shall have peace though I walk in the imagination of my own Heart . Now we do not find such a dreadful expression in all the Book of God against any , as we do against those that shall say , they shall have peace , though they walk in the imagination of their own Heart . Now hear , saith the prophet , may be some of you will say in your own Hearts , I shall have Rest , I shal have Peace , but saith the Prophet , there is no Peace to the wicked , saith my God , though your own Hearts say , you shall have Peace , and what need we trouble our selves with the Ministers words , but my God saith , there is no peace to the wicked : methinks , here we have a place , that speakes of wicked men directly in opposition to that which the Church speaks of her self , in Lamen . 3.24 . The Lord is my portion , saith my soul , therefore wil I hope in him . Now let us observe , at this time when the Church speakes this , and saith , the Lord is her portion , she was in a very afflicted estate and condition , and it may be that her enemies would say , that the Lord had forsaken her , and neglected her , I but , against al the enemies in the world , her faith prevailes , and sayes , Let al the devils in hel say what they wil , let al the world say what they wil , yet my soul shal say , the Lord is my portion , that is , that faith that Gods spirit hath wrought in my soul shal inable me to say that the Lord is my portion . So on the contrary , when wicked men are in prosperity , and feel not the hand of God upon them , perhaps friends may flatter them , false prophets wil flatter them ; may be their own hearts wil flatter themselves , but now to answer al , saith the prophet , there is no peace to the wicked , saith my God , my God saith it . Further , there is no peace , saith my God , no rest to any out of Christ , this is to note , from whence it comes that wicked men can have no peace , why they can have no rest , it is from God , it is God that wil not give it , God is against them . There are many wicked men and women , whose consciences are begun to be inlightened , and they many times have trouble of spirit , and when they awake in the night , they are troubled , and when they go about their business in the day , they are troubled , and when they come home , they are troubled , and so troubled as they scarce know what it is that troubles them . Now perhaps you have not known what it is that troubles you , but this text in Isa . 57 , and the last verse , tels you what it is that troubles you , it is the Lord that is out with you , it s the anger , the displeasure of the almighty that is upon you in those wayes that you have walked in , and therefore it is that the prophet brings the name of God , to shew whence it is that wicked men can have no peace . Further , It is observable , that he adds , it is My God ; he doth not say there is no peace , that God saith , though that had been enough , but my God , that is thus , as if the Prophet should say through the mercy of God , the Lord hath revealed this mercy to me , and my Soul hath some interest in this God , and since I knew God in Jesus Christ , my soul hath found peace and Rest in him , and he is my God , and hath revealed himself to me , he whose mind my soul is in some measure acquainted with , my God saith , there is no Peace to the wicked . And though however others may think , it is a strange thing to tel ungodly men , that they are in a condition wherein they can have no peace , when they hear of the dreadful wrath of God against all ungodlyness to be revealed out of the word , yet those who are acquainted with the waies of God , those who know the holiness and justice of God , those who understand the mind of God , those who are acquainted with the secrets of the mind of God , those men know , that there is a reality in what is declared against such and such wicked men , they can say , that to such there is no Peace , they can wonder how it is possible that such men can go on quietly in their way , they wonder how they can eat their meat in quiet , they wonder how they can sleep in quiet , they that know what a breach sin hath made between God and the Soul , and know what a wonderful work it is to make up the breach between God and the Soul that sin hath made , those men can understand this , and so wonder at their security . That is the meaning of the prophets words in Isaiah , There is no peace to the wicked ( saith my God ) as he instanceth in those words in the relation he hath to God , saith my God , because he knew the way of God , he knew a wicked man could have no peace , others that know not the way of God , they think wicked men may have peace ; as now , come to some men , and speak of the natural mans Estate , and how we are all Children of wrath , and of sin , and of the severity of Gods justice , and holiness ; now a carnal heart , who knows not God , he thinks strange of this , and thinks , people are troubled more than needs ; but now come to another that understands what the way of God is , and knows what the way of God is in making peace between God and them , come to one to whom God hath made himselfe known in Christ , such a one wil presently subscribe to al that is revealed of the wrath of God , and of the holyness of God , and of the righteous judgment of God : thus the prophet doth , My God , that God , that hath revealed himself to me , he saith , there is no peace to the wicked . Further , there is yet a further note , there is no peace to the wicked , saith my God , there is this note from it , That it is a sad thing , when such as are wise , Godly and gracious , that are acquainted with the wayes of God , shal think others conditions to be naught , when such men shal be suspicious of it , much more if they were able to say certainly what their estates are , but when such as are wise , and holy , and walk close with God , when they shal say to you , there is no peace , you had need look to it ; is there any godly friend of yours , whom in your conscience you beleeve is truly godly , that walks close with God , and faithfully with him , and enjoyes communion with him ? if such a friend shal but think your condition to be naught it is a sad thing : thus it is , when the prophet saith , there is no peace to such and such wicked men , saith my God , that is , through Gods mercy , I have an interest in him , and in his name pronounce this , that there is no peace to such and such wicked men . CHAP. XXV . Six Reasons of the former Doctrine . 1. The soul out of Christ is departed from God. 2. Every man by nature is an enemy to God. 3. Every man by nature is bound over to the justice of God to answer to what he can charge him with . 4. In a man out of Christ there is every thing to disquiet him . 5. Every one out of Christ is condemned . 6. Such every moment may be Plunged into a Gulf of Wrath. WELL , Because this text hath taken up some time in the opening of it , and hath much in it , I wil name no other than this ; for this indeed is sufficient to prove , that al out of Christ can have no peace nor rest unto their soules . Would you know why , and how it comes to pass , that None that are out of Christ can have Rest unto their soules ? I shal not spend much time in opening what I have to say , but those that are to be delivered for the opening of this point are exceeding dreadful , they speake dreadfully to those that are out of Christ : but now because you have already heard so much , of the willingness of Jesus Christ to be reconciled to you , and his invitation of you to come to him , and I have so much afterwards to deliver to you , about the true rest that a beleeving soul hath in Jesus Christ , therefore I may take the more liberty , to shew unto you the restless condition that every soul is in that is out of Jesus Christ . I wil do it very breifly in these particulars , First , Certainly , a soul out of Christ , can have no rest , because it is departed from God , know this , and Oh! that the Lord would make you to know it , that every man and woman naturally is departed from God , is gone from God , from the womb we have departed from him , & there is a great distance between God & every one of our souls naturally , al the union we come to have with God , it is in his son , it is in Christ , therfore , til we come to be in Christ , there is a great chasma , a gulf , a depth , a vast distance between God and al our soules , and this is one of the first things that the Lord is pleased to shew , and to convince a soule that he is about to save , of the great distance that there is between God and the soul natturally , now it is impossible for a soul to have rest that is departed from God , for God is the proper Centre of an immortal soul , as Moses saith in Psalm 90. Thou art our habitation ; the soul can have no rest but in God , for God is the proper place of an immortal soul , the true good of an immortal soul it is the injoyment of an infinite good : now if the soul be separated from that which is the true good , and proper place of it , it is impossible it should have any rest . In the 12. Psalm , the latter end , it is said of the wicked , The wicked walk round about , the words are termed in the old Latin , in a circuit , up and down , but now a godly man , walkes in a strait line , he goes to the center , in a strait line to God as the center , and there it finds rest ; but when it is in its natural condition it walkes in a circle , up and downe , seeking for rest and finding none , as it is said of the uncleane spirit in the Gospel , that walks up and down seeking rest , but finds none ; so it is with men in the world , they would fain have rest , and seek somewhat that is good , but finds none , for they are departed from God that is the only rest of an immortal soule . Secondly , not only so , but every man by nature is an enemy to God , and therefore cannot look upon God , the infinite , eternal , first being of al things without terror if he knowes him ; no man or woman that knowes what God is , that is able to look upon him without terror in his natural estate , and therefore it is not possible they can have any rest so long as they continue enemies to God , and that certainly , is the state of man by nature , the scripture is as cleere in this , as in any one point of divinity , that we are al by nature enemies to God , and canst thou be at quiet when thou art an enemy to God ? think with thy self , it may be , thou hast slept quietly , lived merrily , and eat and drank with a great deale of peace , as you think ; but this is your condition , that you are naturally an enemy to the infinit , eternal first-being of al things . Object . You wil say , If we do not know it , we may have rest . Answ . Just such a rest as a man that were asleep upon the top of a mast , true , he doth not know his danger when he is a sleep , but yet , wil you say , that the man can have true rest when he is there ; so though men do not know what their natural condition is , and though their security have a kind of false rest , but wil you cal that rest ? wil you say , such a man is gone to his rest , that is gone to sleep upon the top of a mast ? such a rest hast thou had al the dayes of thy life before conversion . Thirdly , Every man by nature is guilty , is bound over to the infinite justice of God , to answer for al that the Lord hath to charge him with , to answer it before the Lord , and to satisfie the strict Law of Gods divine justice for al that the Lord hath to charge him with , and is this man in a condition to rest ? can this man have rest , if he do but understand this ? If a man be found guilty , and be bound over to the Sessions or Assises , truly , that man wil have little rest , til he have got himself free ; for a soul to be bound over by the infinite , eternal God , to be bound over to eternal justice for whatever the Lord hath to charge him withal , is this a condition to rest in ? this is the condition of al out of Christ , of a soul before it comes to Christ . Fourthly , Not only is a man guilty before the Lord , but whatsoever there is in one to disquiet him in the world , it is the condition of such a one that is out of Christ . What wil disquiet one ? to be in debt , will not that disquiet one ? to be in danger of debt , to be arrested as soone as he comes out of his doores , can such a man sleep quietly , or eate his meat quietly , and drink quietly ? Let me tel you , that al the while you are out of Christ , you are in debt unto the infinite and eternal God , and bound to give satisfaction fot what the Lord hath to charge you withal , yea , and for ought you know , the next creature that you have to deal withal , may be as a Sergeant , sent from the eternal God , to lay hold upon you , to arrest you , and to cast you into prison , until you have paid the uttermost farthing . I remember I have read of Augustus Caesar , Plutarch reports of him , that he knowing of a Chief man in Rome , that was much in debt he sent to buy the pillow that that man lay upon ; certainly there is much in that pillow , thought he , that a man in so much debt could rest upon : only noting thus much , that it is a mighty trouble , and a restless condition that such a one is in , that is in debt ; if that be so , then certainly , every man and woman out of Christ is in a restless condition , for they owe to God the debt of punishment , because they have not paid to God the debt of obedience , and God must have his debt paid , either in themselves or in their surety , and thy surety is only in Christ , and Christ undertakes to pay for only those that come to him , whom he hath invited to come to him , and if Christ do not undertake to pay the debt for you , you must pay it your selves , or be cast into prison ; and that is the reason of the damned lying in hel for ever , because they lye to pay the debt of obedience that they owe to God , and therefore the scripture cals our sins , our debts , if you examine the several expressions of the evangelists , one saith trespasses , the other debts , whereby it is apparent , that Christ did never intend to bind his people to use those very words , but only shew a platforme and a patern of prayer , that we are to pray to that effect , this is an argument that no man can possibly answer , for one Evangelist hath the Lords prayer in one kind of words , and the other Evangelist hath the Lords prayer in other kind of words , one saith , forgive us our trespasses , and the other saith , forgive us our debts ; now it is true , they come to al one in effect , I but then say I from this , that it is not Christs intention to tye us punctually to the words that he spake , but to make the prayer of Christ a patterne of prayer to us , so much for that point . Fifthly , for this condition , the restless condition that al men are in that are out of Christ , it is this they ; are not only debtors and guilty , but every one out of Christ is condemned , not only bound over , a prisoner may be bound over , I but he may hope to escape when he comes to tryal , but this is certain , every man and woman out of Christ is a condemned creature , the sentence is past already upon them . I wil give you a cleare scripture for it , in John , 3.18 . He that beleeveth not in Christ is condemned already , not onely he shal be condemned at the great day of judgment , but he is now condemned , he is condemned already . I might give you divers other Scriptures , that in Rom. 8.1 . There is no condemnation to them that are in Christ Jesus , who walk not after the flesh but after the spirit , this doth plainly imply , that then there is condemnation to them that are not in Christ , that do not walk after the spirit , but after the flesh . Now can any man be at peace when he is a condemned creature ? would you think , that a man that were condemned at your Assises , the Judg having past the sentence of death upon him , if you should come to such a man and find him asleep , would you not say , alas ! can you rest now ? Do you think the night is a night of Rest that is before the execution of a condemned man ? Now let me say to you , that those that are come to Christ , they know that their condition was so before they did come to him , this is a certain truth , that til you come in unto Jesus Christ and be a beleever in him , you are under the sentence of condemnation , he that beleeves not , is condemned , you that walk after the flesh are under Condemnation . You will say , God forbid , we hope we are not condemned . Now the 8. of the Rom. the first verse , will shew you to your faces in what condition you are in , There is no Condemnation to them that are in Christ . Who are they that are in Christ and delivered from condemnation ? They are those that walk not after the flesh but after the Spirit . Shall it be cast upon this now ? I do challenge every Soul to put it upon the tryal , to see whether they dare venture their Souls and eternal estate upon this Scripture , look to it , it is the word of God , it is that word of God that must stand for ever , when thou and I am fallen , There is no condemnation to them that are in Christ Jesus , who walk not after the flesh but after the spirit . Now then , thy eternal estate lies upon this , thy soul lies upon it , that if thou be a man or Woman that doth walk after the flesh , that is , look what pleasure the flesh desires , what lusts of the flesh are delightful to thee , thy Heart walks after them , thou livest accordingly , and it is thy great care to make provision for the flesh , the care of thy life to make provision for the flesh , and when thou hast made provision for the flesh , thou givest liberty to thy spirit to satisfie it self in the lusts of the flesh , thou art the man and woman that yet art not in Jesus Christ , and therefore art certainly under condemnation ; and is this a time to Rest now in ? Is there Rest for such a Soul that is in this condition ? All those therefore , whose consciences tell them , that hitherto they have walked after the flesh and not after the spirit , not after those truths that they find in the word ; perhaps they can go to the word , and say , it is true what the Minister saith , if we could do what he saith , and in the mean time cast off the thoughts of those truths that are according to the word , and cast off what God speaks in his word , for what he speaks in his word should be as real to thee , as if he spake it from Heaven , and therfore thou art out of Christ , and I speak in the name of God of all these things , that I might the more effectually draw mens hearts to come unto Christ for Rest . For I do not mean to leave you thus , to tel you , that you have no Rest out of Christ , but I intend to tell you , how you may have Rest in Christ . Only first I would convince you that out of Chirst there is no Rest for the Soul , and if you have had Rest all this while out of Christ , it hath been a cursed , a vile , a wretched Rest , it hath been no other but such a Rest as this , of a man that is condemned to die , Nay , Let me tel you all out of Christ are not condemned to die a temporal , but an eternal Death . But you wil say , they have Rest enough , it doth not trouble them . I answer , What Rest ? just as if a condemned man shal go to bed , and fal asleep , and dream that he is at home in his House , with his Wife and Children about him , at home with his friends , at his work , at his meat , and O poor man , how he rejoyceth that he is at home , and hath got his Wife and Children , and all is safe and wel , this man pleaseth himself in his dream al this while , and at length ( poor man ) he awakes , and he sees he is in the prison , he sees the shackles about his heels , and the watch at the door , and for ought he knows , he may die the next day . Certainly , this sets forth as lively the condition of natural Men in the world as can be , they are al condemned , but they are in a dream , and they think they are out of al danger , al wil be safe , that there shal no misery befal them ; O but , when the Lord shal come to awake them out of this dream , they wil see themselves in prison , under the sentence of condemnation , and then they wil wonder that they have been so quiet al this while . Sixthly : Yea , Let me say further , if thou beest out of Christ thou are not only under the sentence of Condemnation , but for ought thou knowest , every moment thou mayest be plunged into the Gulf of the wrath of the infinite God , it is true , God hath spared thee along time , God hath continued thy Life in his Patience , perhaps , twenty , forty , fifty years ; well , but how dost thou know , but that may fal out in one night , or day , or moment , that never fel out in al thy life , though thou hast been spared a long time , yet thou knowest not but before morning , thou maiest be among the damned in Hell , and is this a condition to rest in ? For a man and Woman to be in such a condition , as when he comes to examine , how doth things stand between God and my Soul ? How stand I to God ? What reference have I to God ? Or what reference hath God to me ? How do I know but I may be swallowed up in the Gulf of the eternal wrath of the infinite God , and there lie under it for ever ? What do I know to the contrary ? And if this prove to be my portion , it had been better ten thousand times I had never been borne , and is this a condition to rest in ? Certainly if God hath revealed any truth in his word , these are the truths of God. The condition of one out of Christ is like one that hath suffered Shipwrack , and perhaps he gets one of the Bords that are broken off from the ship , and is floating up and down the Sea upon it , and yet in such danger , that every wave coming , he is in danger to be drowned , do you think it is possible for any one to sleep there ? It s true , You are not drowned yet , but you see your selves in danger by every wave that comes to be swallowed up , and to be sunk to the bottom . It may be it hath been the case of some of you , that have suffered Shipwrack , that you have been dilivered in a boate , I beleeve when you have been there you could hardly sleep quietly , if you should nestle down in your boate , and say , wel , here I wil take my rest , would not every one think you a mad man ? Just thus , for al the world , it is with men in their natural estate , they take up their rest , whereas they know not but there wil come presently some dreadful wave of the wrath of God , and swallow them up , and so they are undone for ever , certainly , there is no peace to the wicked , saith my God , if this be so . There are divers other particulars that might set forth for the opening of the condition of al men that are out of Jesus Christ , no rest can come to them , and al to make Jesus Christ precious to you , that you might seek the happy condition that is to be had in Christ . Oh! that any thing that hath been spoken might be settled upon your hearts , that you might go with that poor wretched sinner , that you read of in the Acts of the Apostles Chap. 16.30 . and say , Men and bretheren , what shal we do to be saved ? The Lord hath shewn me my restless condition , I see the rest I have had , hath been a restless condition . And Oh that it might make you but to inquire after Christ , but to put your souls into an inquiring condition after Jesus Christ , that you may hearken unto what shal be delivered unto you about the blessed rest that Christ doth here promise in this invitation , when he saith , Come unto me , You that are laden , and I wil give you rest , be not afraid to apply your selves to those things that have been delivered , whenas these things are spoken out of such a text as doth sufficiently hold forth to you the true rest that is in Christ , for this promise of rest , it is made to them that do labor & are heavy lade . Now if these truths of God that have been delivered to you , do ly as a load upon your spirits , if you go away with your hearts burdened with it , be not discouraged , for you that are burdened with such truths as these are , come to Christ and he wil deliver you from this burden , and you shal have in this that quiet that shal remain everlastingly ; al the quiet that you can have with putting off these truths that have been delivered cannot hold long , but there is a storm a coming , that wil try every man and womans quiet , of what nature it is ; whether true quiet , or false ; whether true rest , or false ; do not therefore cast off what hath been delivered , but apply it to your souls , that so you may be the more prepared to heare further of the blessed rest that Christ doth here promise unto you . CHAP. XXVI . Containeth . I. A further consideration of the restless condition of men out of Christ , from Prov. 23.34 . II. Five Reasons thereof . 1. They are under the curse of God. 2. Al creatures are their enemies 3. Al the wayes of Gods providence are against them . 4. Al their best Services are rejected . 5. They have no refuge for comfort . III. Two conclussions from the premises . 1. Most men live and perish in blindness . 2. There is insufficiency in al things out of Christ , to give rest ; with the Reasons thereof BUt I shal now go on a little further in this similitude that I have been speaking of ; the holy Ghost hath another like this , in Prov. 23.34 . He compares wicked men that are secure , unto a man that sleeps upon the top of a mast , he speakes there of drunkards , and of the Whoremaster , but it is true also of al unconverted ones , though the holy Ghost instanceth in those two only , the words are thus , Yea , thou shalt be as he that lies down in the midst of the Sea , or as he that lieth upon the top of a Mast . So that here you have both the similitudes , you have the first that I spake of , as if a man had only a plank in the midst of the Sea , and he lies down and seeks for rest there , or the other upon the top of a mast , and he lies down and sleeps there : this is the restless condition of of ungodly men , I will Name breifly some few Reasons and so proceed . Certainly , there is no Rest unto them that are ou● Christ . 1. For he is under the curse , he is under the curse of the law , and the curse of God , under the curse of the law of God , whatever befalls him in this world , whatever affliction , it is a part of the curse , and for ought he knows every sorrow , is but as the beginning of eternal sorrow to him , there is the venom of the wrath of God in every affliction to every unconverted man , he his in danger to have the execution of al temporal curses upon him , there is nothing but the patience of God to keep him from al this , and what rest then can he have ? The saints of God , they have Gods covenant , and Gods promise , other men have nothing but Gods patience to keep them . A mallefactor in prison is not executed many times , Why ? Because the Judg may out of favor reprieve him for a while , I but , is this a condition to rest in ? A man that is wise is never at rest with a repriev , but wil have his pardon before he can rest , there is no man hath any ground in their natural estate for their rest and quiet , but meerly their reprieval : but the saints they see what a sad thing this is , and therefore nothing wil give them rest til they have their pardon . 2. There is no rest out of Christ , because al creatures are their enemies , thou sleepest in the midst of an army of enemies , to sleep in the midst of an army of enemies it would be a strange thing , al ungodly men have no other rest but as in the midst of the armies of their enemies , for al the armies in the world , and al the creatures in the world , are their deadly enemies . 3. Yea , al the waies of Gods providence is against thee , thy prosperity workes towards thy misery , towards thy ruine , and so whatsoever passage of providence there is though thou mayest rejoyce much in it , yet it works towards thy ruin . Prov. 4.32 . 4. There is nothing that thou canst do can be accepted , al thy services , al thy performances out of Christ are cast off , al thy prayers til thou come to Christ , til God do reveal the mysteries of the Gospel to thee , al thy duties , prayers , exercises of religion , are al rejected , and yet thou must perform them upon pain of damnation , and yet not accepted , what a restless condition is this ? for one to be in such a condition , I am bound to pray , to hear the word , and perform duties upon pain of damnation , and yet al my prayers , and duties , are cast as dung again into my face , this is the condition of al those that are in their natural estate : I speak this , that you may al see , what infinite need you have of Christ . Much might be said of the sinful condition of al out of Christ , for we must know , than in sin there is a jarring against God , against the infinite glorious God , there is no●hing but confusion , nothing but distemper in sin , and therefore a sinful condition can be no condition to rest in . 5. In what affliction soever any one is in , that is out of Christ , he hath no where to go for comefort , for there can be no stay nor comfort to a soul out of Christ , he is like a man in the midst of a wildernes , that hath nothing to protect him , no hedg no bush , if the storm comes never so dreadfully , he hath no where to go for protection , he is like a marriner in the sea , that hath lolt his anchor when a storm comes , and he is driven to the shore , and hath no anchor to pitch him upon . This and much more might be said to shew the restless condition of al men out of Christ . Oh! then , the blindness , security , and hardness of heart that there is almost in al the world , if this 〈◊〉 the truth of God ; and indeed this is the condition of al out of Christ , we may from hence conclude , that most in the world do live , and die and perrish in blindness , and in woful disperate hardness of Heart , for where almost is the Man and Woman that is convinced of this Restless condition ? That ever were in this Restless condition ? This I dare undertake to aver , concerning every one , that you were once in such a condition as I have now spake of , how you have got out of it , that you must look to , and what argument you have that you can be able to rest your Souls upon for your deliverance out of this condition , do you examine , but this condition every one is in naturally ; Abraham , Isaac , and Jacab , was in this condition once , and therefore every one must look unto it now while this Rest is opening unto you , and here indeed is the Reason of the tumultuousness of spirit that is in most people . What is the Reason that people hurry up and down in seeking after the things of this world ? That they are in a Restless condition ? Their Souls have not union with God in Jesus Christ , and therefore they are hurried up and down here in this world to seek after comfort this way , and that way : but the truth is , as with the unclean spirit in the Gospel , they seek for Rest but find none : as I tould you before , the Dove sought up and down for Rest , but she found none , til she came to the Arke ; and so the Reason of the disturbance of the Spirits of Men and Women , is from hence , that they are not acquainted with the true Rest that there is in Christ , but we let this pass . Only one thing more in this point , before we shal come unto the next , and that is , to shew the insufficiency that there is in al things in the world to give Rest unto the Soul til we come to Christ : Al men out of Christ are in a Restless condition : There is an insufficiency in al things in the world to give Rest til we come to Christ . And for that I shall give two or three Reasons . I. First , Because the Rest of an immortal Soul must needs be in the reference it hath to God ; Now al the Transactions between God and us , are only in the hand of Christ , it is not committed unto any creature , to transact any thing between God and us for any good , but through Christ ; now then , if al our Rest must needs be in our reference unto God , and al the Transactions between God and us must be in the hand of Christ the Mediator , then certainly , there is an insufficiency in al things in the world to give Rest unto our souls . II. Secondly , There is an insufficiency in all things in the world to give Rest unto the Soul , because the misery that we are in is so deep , and the happiness that our Souls are capable of is so high , that it is impossible that any creature can reach the one or the other , either to deliver from the one , or to raise up unto the other , only Jesus Christ in whom we have Rest can do it , because that there was never any thing that came to that depth of humiliation , nor hath that height of Glory ( put both together ) Christ hath subjected himself to the lowest degree of humiliation that ever creature could subject it self unto , and Christ is in the highest degree of Glory that it is possible for any creature to be in , above al creatures : his subjection unto sorrow and trouble was such as no creature can subject unto , and his glory is higher than any creature is capable of , therefore he , and only he , is able to deliver from the depth of misery in which the Children of men are , and raise them to the true happiness and Glory that their Natures are capable of . III. Thirdly , There is an insufficiency in all creatures to give Rest unto the Soul , because all ceatures here in this world that we have to do withal , except the Angels in Heaven , are under the curse , and the Angels are only ministring spirits to attend upon Christ , and to be sent upon Christs errand , they do nothing but in order to Christ ; now all other creatures are under the curse , and being under the curse through mans sin , it is impossible that those creatures that are under the curse should give Rest unto our Souls , and I do not know any argument in the world of greater strength to take off the Hearts of men from resting in creature comforts than this , to understand cleerly , that al creatures here in this world , are under the curse through our sins , the whole world that is under the curse by our sins cannot make us happy , and therefore there is an insufficiency in al things in the world to give Rest unto our Souls . Do but consider then what are the things that most people Rest in Particularly , and then we shal see the vanity of men in seeking for Rest out of Christ . CHAP. XXVII . The insufficiency of every thing besides Christ to give Rest to the Soul is further enlarged , with several Choice Considerations , FIrst , There are some that are so vile , as the cheifest Rest and comfort of their Souls is in the pleasure of sin , in the delight that they do take in satisfying of their sinful lusts , that is the comfort and Rest of their Souls , if they be troubled at home , Wife , Children , or Servants do but trouble them , what do they do to ease themselves , they go abroad among company , and there drink , and play , and swear , and perhaps be unclean . And others , when they are crossed , how do they ease themselves by venting their passion , and the truth is , it is a most holy truth I am speaking of , Oh! That ever it should enter into the Heart of a creature , to make it to be the greatest quiet , ease , and Rest of his Soul , to satisfie himself in sinning against the blessed God , and yet , I appeal unto you , do not your consciences tel you , some of you , that this is your condition ? And do you not know Men , that the greatest comfort , ease , quiet and Rest of heart that they have in this world , is in the satisfying of their sinful lusts ? How far is this from seeking out Rest in Christ , in the Son of God , in the great Mediator of the Covenant ; yet this is the condition of most people , take away the satisfaction of their Souls in their sinful lusts , and they have nothing to quiet their Hearts with , but when they are there , now they are safe , now they are quiet . Do but consider of this one thing that now I am speaking of , That to have Rest , and quiet , in any way of sin , it is no other , but just as if a man had a burning Feaver , and he cals for a pot of Water , gets it to his mouth , and drinks it up every drop ; now in the very time he is pouring this down his Throat , he hath some Rest , some ease , he finds some ease from the fit of the feaver while he is drinking down the pot of Water ; but do you think this wil be Rest to him ? Do but stay a quarter of an hour , or may be an hour or two , then you wil find him in his scalding burning fit , then he burnes ten times more than he did before , and it is like to cost him his life , but he finds trouble and disquiet , and that gives him ease , and therefore he drinks it down and this indangers his Life afterwards . So it is with men , that seek after ease and Rest unto their Souls in any way of sin , thy pleasure in thy sinful waies , take all the pleasure of thy Life from thy youth to the day of thy death , and put it altogether , yet in respect of eternity , it is but just like the ease that a poor man in a Feaver hath , while the water is going down his Throat , all thy pleasure is no more , and thou art like to be scalding and burning in Gods wrath to al eternity for that one draught of thine , for the ease and Rest that thou hadst in the way of sin ; I am sure when Christ had the burden of our sins upon him , he found it no Rest , and therefore it cannot be ease to thy Spirit . Secondly , There are others , though not so vile , yet they Rest not in the act of sin , but in the creature , if they can have good trading , quick voyages , and have as their neighbors have , then they are ready as the rich man in the Gospel to say , Soul , take thine ease , eat and drink , for thou hast goods laid up for many yeares ; and this is the rest that most people in the world do seek after ; they think , that if they might have as such and such have , then they had rest enough , but be it knowne unto you , that this is an argument that thou doest not understand nor savor the things of God , if thou thinkest that al the creatures in the world , yea , if God should give thee the possession of al the creatures in heaven and earth , if thou shouldest think that they would give thee rest , I say , thou dost not savour at al the things of God ; but those that understand what God is , yea , those that have but one sparke of true saving grace , this spark of grace doth so inlarge the soul , that al the creatures in heaven and earth cannot give rest , cannot give quiet , but stil it hath a higher good to seek after than al the creatures in al the world . There is a notable text of Scripture which we have in the book of Job , in the 26. of Job , and 7. verse He Stretcheth forth the north over the empty place , and hangeth the earth upon nothing . Wilt thou seek thy rest in that which hangs upon nothing ? the whole earth hath nothing to rest upon , and therefore nothing in the earth can be rest unto thy soul . In Micah 2.10 . as it is said there in that place , so I may say of creatures , Arise ye and depart , for here is not your rest . The whole world is as a wheel , in a continual motion , and therefore in James 3.6 . Where the text speakes of the course of nature , or the wheel of nature , the whole world is as a wheel running up and down , and therefore there can be no rest in the enjoyment of the creature . Wel , but there are some yet would fain have rest there , having got good estates , some of you have got good voyages , and God hath prospered you in your young dayes , and having got great estates , now you would have rest , that is , to live idlely , and to live uselesly , and to keep at home , and let al things go which way they wil , it is good to be quiet in ones old dayes , when God hath delivered you from many dangers at sea , now you think the only way is to live quietly at home , and to meddle with nothing , and this is the rest of your souls , this is the rest that many men have after their yonger time is past , and how then to live and do nothing , this is their rest , now : Oh! that God would but speak to the hearts of these men . 1. Do but consider this , That by living thus idlely and unusefully thou comest to have al thy parts and thy spirits to corrupt ; just as a standing water , as waters in a pond do corrupt , and putrifie by their standing , so men that live uselesly and are not active for God , and for the publique good , according to the opportunities that God puts into their hands , their hearts do putrifie and grow corrupt , there is a corruption that comes upon al their parts , the beauty , the excellency , the quickness , the liveliness of their parts are taken away , and they begin to putrifie more and more , because they are not imployed for God , what ever we have that we imploy not for God , and are not active in for God , it putrifies , and however many men think it a great happiness , because they have estates , and they may live and do nothing , there is not a greater misery to a gracious heart , than to be useless for God , and for God to lay them aside as such as are useless , not to use them in his service , it is the greatest affliction to a Godly heart in the world ; if God should take away their estates , it would not be such a great affliction , as to lay them aside and do nothing for God , and therefore let no man think , because he hath got a great estate , that therefore he may ly stil , & do nothing , Oh! what wil this man do when he shal be called to account for al his time , for al his opportunity for al his estate ? certainly this wil not be sufficient , that he can say , he did no hurt , no , but thou shouldest have been active for God , God is active for thee in saving thy soul , al the Atributes of God is working for thee , and al the passages of his providence is working for thee if thou be saved , and therefore this is a wretched condition , for men to think no higher rest but meerly freedome from outward trouble , and if there be any whose conscience tels them , this is the truth , this is my condition , and God speakes to my heart this day , this is the rest that I have sought after , know , that thou art not acquainted with the wayes of God , for certainly the rest of an immortal soul is a high thing , Jesus Christ came into the world from the bosom of his father , and laid down his life to purchase rest for the soul , and dost thou think that Christ did this only to purchase this , that thou mayest be freed from some outward trouble in this world ? and that we might sit in the ●himny corner and do nothing ? Oh! there is another rest for the Children of God than this . Object . I but some go further , some wil say , We trust in the mercy of God for rest for our soules . Answ . Now for that , though this be better than al the other , yet a man and woman may mistake in this , thou trustest in Gods mercy for rest to thy soul , what hath God revealed to thy soul concerning the mediator of the covenant ? this may seem difficult to some , and that is this , that al the mercy of God in heaven cannot be sufficient for the rest of any soul , but through a Mediator in Christ ; the soul must be brought to this mercy by the hand of Christ the mediator ; thou must first come to Christ the mediator , before thou canst have any rest , even in the mercy of God it self . You must know , and if you know any thing of the mistery of the Gospel you must know this , that though God be an infinite current of mercy , yet al the current of Gods mercy is stopt by mans sin , so as it can only be opened by the blood of Jesus Christ , and therefore thou must know God in Christ , and you must know how you come unto God in and through Christ , before you can rest upon the mercy of God , this is that which doth undo many soules , those that are of the better sort , they think to rely upon Gods mercy , think to rest in that , and that is a sure rest to their soules , but they little understand how al the current of the mercy of God is stopt , and there is no coming to it but by the hand of a mediator between God and man. Others they wil say , they do many good things , they do many good actions , they serve God , and they rest in this , they do not commit the gross sins of the world , and they do performe duties , they pray in their families , and in their closets , & this is that they rest in , but the rest of an immortal soul must have a better foundation than this , than al the duties , than al the sorrows for their sins , than al that God himself works in them , it must be somewhat without them , that must be rest to their souls , and nothing wrought in us , no not the grace of God in us can be rest to our souls , it must be the perfect righteousness of a mediator , though it be wrought in us by faith can be rest to our souls , yet nothing in us : So that you may mistake and performe duties in a formal manner , but suppose you performed them in a gracious manner , yet you must not rest in them , you must go higher than al the best duties that ever you performed . Wo to Abraham , Isaac , and Jacob , if they had no other rest but what their duties brought them , you must look higher than whatever you are , or can be inabled to do for your rest . You wil say , what is there that can be higher than what we are inabled to do by God ? There is a righteousness in Jesus Christ by which you must come , there is an insufficiency in al the creatures in the world to give rest , and yet the truth is , the greatest part of the world make al their rest in these things : much might be spoken concerning the danger of this , and much of the signes when our soules have true rest in Christ , but we shal meet with that in the other point , in handling the Rest that we have in Christ , I wil therefore pass over this , about the insufficiency of the Rest in al other things , only with this one thing . Know this , That that Heart that is touched with Jesus Christ , as the Iron is with the Load-stone , can never be quiet either in creature comforts , or in hope of mercy , or in any Duty or performance , it can never be quiet til it gets union with Jesus Christ . Just as it is with a Needle that is touched with a Load-Stone , shake it which way you wil , it wil never be at Rest til it come to the North , and when it gets North , then it stands there : so it is with a heart that is touched with Jesus Christ , there is the touch of the spirit of Jesus Christ upon the Heart of a beleever , and when the Heart is but touched with Jesus Christ , it shakes , is ful of fears and doubts , and offer it this creature comfort , and the other creature comfort , it wil not do it , the Heart is not at rest . But now , when there is the manifestation of Christ unto the Soul , let them come to a Sermon where some blessed promise to the Gospel is opened to them , and Jesus Christ presented to them , and they find this to be the Rest of their Souls , their Hearts come presently and close with this , and they are able to lay the weight of their eternities upon the promise of the Gospel , upon the free Grace of God in Christ , they are able to lay the weight of their eternal estates here ; however others think , that the promise of the Gospel is but a notion , yet here they are able to lay the weight of their eternal estates , and they can say with Simeon , Lord , now lettest thou thy Servant depart in peace for mine Eyes have seen thy Salvation . Here I see Rest for my Soul , my Heart was ful of Terrors , fears and doubts , and I sought for Rest and ease in this , and the other creature comfort , and could not find it . But now Christ is made known to me , and here is the Rest of my Soul. It is true , Godly people may be troubled for a while , but it is as the trouble of the shaking of a Needle in the compass , and other men they are troubled too , there are some people troubled in conscience for their sins , they come to a Sermon , and hear the evil of sin opened , and God meets with their Particular sin , some secret sin that they live in , they are troubled , and they shake too , I but they are like a fals Needle not rightly touched , that shakes as the other doth , but it wil stand at any point , do but put it this way or that way , and it wil stand here and there : would marriners give any thing for such a Needle , that would stand at this point and the other point ? So it is with wicked men when they are troubled , the Devil , the world , and their corruptions come and quiet their consciences out of Christ , and so indeed this hinders them from coming to Jesus Christ , because they find quiet some where else . The Saints they are troubled , but their trouble and shaking in the world is like the trouble of a ship that is in the Haven at shore , that lies at Anchor ; a ship that lies at Anchor , though the waves toss it up and down , yet it is tost up and down at Anchor : So here is the difference for al the world , between al the troubles of the Saints , and the trouble of ungodly men . Now when you have a ship at Sea , and have no Anchor , and the storm drives it any way , when there comes a mighty Tempest and hurries it up and down , and you do not know but you may light upon a Rock , and be split , you are troubled ; But the Saints they are at Anchor , and you count your selves at Rest though you are tost by the Waves , when you are at Anchor . CHAP. XXVIII . Of the Rest that a Beleever hath by Christ from the Guilt of Sin , laid out in ten Particulars . 1. Christ takes upon himself al the sin of them that come to him , and stands charged with them before his Father . 2. He Satisfieth for Sin. 3. The wrath of God is appeased . 4. He is continually at the right hand of his Father to intercede for Sinners that come to him . 5. Their Souls are sprinkled with the Blood of Christ . 6. The Soul at the first coming to Christ , is made perfectly righteous before God. 7. Christ not only undertakes for all the Sins past , but also for Sins to come . 8. Guilt shall never return , when it is once taken off . 9. The Soul at its first coming to Christ is cloathed with the Righteousness of Christ . 10. Such are sure that the day of judgment shal be the Solemnity of their absolution . NOw we are but beginning the great point of all , the Rest of the Soul in Christ what it is , and in this I shal take the Method that I followed in the opening of the Burdens of Laden Sinners , that were heavy Laden . I spake of five loades that were upon sinners that Christ cals to him , that they might come to him for Rest ; now answerable to those five shal we speak of the Rest that is to be had in Christ . The first Load was the sence of the guilt of sin , that was the first Load that was upon sinners that Christ cals to come unto him that they might have Rest . Now concerning the Rest that the soul hath by Christ in the deliverance of it from the woful trouble of conscience in respect of the guilt of sin , I shal not shew here what those troubles are , for that was done in the former point , about those that were weary and heavy Laden . Now if there be any that find their souls Laden under the burden of the guilt of their sins , and that apprehend nothing but the wrath of God that is following and pursuing of them , that if you should speak to them and say , Christian , what see you ? Oh , I see an angry God above , and I see within me a guilty conscience , and round about me I see nothing but the wrath of God ready to seize upon me , and underneath I see nothing but the bottomless Gulf ready to receive me ; now to such Christ saith , Come unto me , and I will give you ease and Rest from al these fears , from al these troubles , and I will give you ease from all those throws of your conscience , from al those grievous achings of your Soul , Come to me . Now , What ease is it to a beleever , to be freed from the throbs of Conscience , and the trouble of Heart that ariseth from the guilt of sin ? Now this will be the first thing , this wil be ease to every beleever that comes to Christ , to consider . I. First , That the Lord Jesus Christ takes all the sins of those that come to him , and is willing to stand charged with them before the Lord , is willing that they should al be set upon his Score , and laid to his charge ; and therefore the Scripture tels us , that Christ was made sin , in 2 Cor. 5.21 . He hath made him to be Sin for us . Upon which Luther takes the boldness to say , that Christ was the greatest sinner in the world , not that he had sin that he committed himself , but that he had all the sins of all beleevers upon him , there is a transaction of all the sins of those that come to Christ upon Jesus Christ , and this is presently upon thy coming to Christ , I say at the first instant of thy coming to Christ , al thy sins are transacted upon Christ , and he stands charged with them to God. As it is with a poor Woman , that is in great debt , that is afraid of Sergeants attending upon her , she is a widow , and she marries a Rich man , Oh! What ease hath she , Why ? For now all her debt is charged upon her Husband ; Yet this may cause trouble too , if he do not know it before , but if she tel him before , and he saies , well , this shal not hinder the match , I am content to pay all ; but yet here is trouble stil , til the day of marriage , but when that is come , Oh! What ease is this to her ! Now al the debt is charged upon her Husband , and she knows her Husband is able to pay and discharge all . So saith Christ , I know all your fears , and sorrows , and all your guilt , and what it is my father hath to charge upon you , I know it al , and it is not that that hinders me from being willing to be matched with you , Nay , the truth is , it is that that makes me willing , and it is that that makes me cal you , Come to me , Come to me , and the first moment you come to me , there shal be a discharge of al ; you shal not stand charged , but I will stand charged with all . Here now is ease and Rest , here is other manner of ease and Rest , than to Eate and Drink , and injoy the pleasures and contentment that this world affords . II. Yea , Secondly , Christ is Rest from the guilt of Sin , by actual Satisfaction , the Lord Christ doth satisfie the justice of his Father , and this is applied to every beleever at the first moment that he comes to Christ , there is a ful satisfaction made , so that a beleever now hath made satisfaction . When we come to Christ , our sins are not so pardoned , as if God had no Satisfaction , but the Lord though he pardons us , and it is free Grace to us , yet notwithstanding our surety gives satisfaction , the Lord Christ tenders up his Blood and merit unto his Father , as a ful satisfaction for all ou● debts , for al our sins , the truth is , he hath paid it already , and upon your coming to him it is accounted yours , for Jesus Christ hath satisfied the justice of God the Father , that thy Soul doth so much fear . What dost thou fear in regard of thy sins ? Oh! My sins make me liable to the justice of God ; saith Christ , I have given satisfaction unto the justice of my Father to the very ful , and it was for thy sins in Particular , Oh! The Rest and ease that comes to the Soul by this , when the Soul can see , that all his sins are done away , if we had but strong Faith upon our first coming to Jesus Christ , we might actually see all our sins charged upon Jesus Christ . III. Thirdly , Upon this the wrath of God is come now to be appeased and satisfied , the Lord did look with an angry countenance upon thee before , but now upon thy coming to Jesus Christ , the Lord imbraceth thy Soul , and wellcomes thee , and looks upon thee as a friend , as a Child , and this doth ease the Soul from the trouble it hath by the guilt of sin . IV. Fourthly , Besides all this , Christ taking our sins upon him , satisfying divine justice and divine wrath , Jesus Christ is continually at the right hand of the Father to be thy advocate , that if the Devil or any shal accuse thee for any thing thou hast done before , Nay in case thou fearest any of thy sins should come up in the presence of of God to accuse thee , Jesus Christ stands at the right hand of his Father to be thine advocate , what is the office of an advocate ? But if there be any accusation brought against such a man , the advocate stands to answer to the accusation ; Jesus Christ , he stands at the right hand of his father thus to do . In John , 2. and the first verse , My little Children , these things I write unto you , that ye sin not , and if any man sin we have an advocate with the father Jesus Christ the righteous . A comfort it is to have one stand to plead at the right hand of the father , to be thine advocate , Christ is as real an advocate at the right hand of God for al beleevers , as ever any had any advocate in this world . I find often in scripture this , if you read in the 4. chapter of the Epistle to the Hebrews , you shal find there , that the holy Ghost speakes of a rest of God , the rest of the saints of God , Gods people ; and mark what is the first incouragment he gives , and what ground he makes of the rest they have ; in two or three places he speakes of the rest of Gods people , now the foundation of it is , For we have not an high Priest that cannot be touched with the feeling of our infirmities , but was in al things tempted like as we are , yet without sin , let us therefore come boldly unto the throne of grace , that we may obtain mercy and find grace to help in time of need , for we have a high Priest , that is the ground of the rest of the saints of God. V. Fifthly , Come to me , saith Christ , and I wil give you rest from al the trouble that you have by the guilt of sin ; thus , I wil sprinkle your consciences by my blood , that you shal be able to give an answer to al temptations that can come to you , not onely , I wil stand before my father , but you shal have your consciences sprinkled with my blood , that you shal be able to give an answer to what accusation shal be made by Satan , to disturb your rest , to disquiet your soules . In Heb. 10.22 . Let us draw near with a pure heart in ful assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . Having your hearts sprinkled from an evil conscience ; whereas before you came to me , you had an evil conscience , that was ready to fly in your face , and that did fear you , vex you , and trouble you , I appeale unto you that understand what God is , and what it is for the creature to have to do with God , have not your consciences kept you from sleeping a nights , an evil conscience that hath layen grating within you , you have layen upon your beds and could not sleep , when your wife was asleep by you ; now to such is this said , Let us draw neer upon this ground , here is the ground , Let us draw neer with a pure heart in ful assurance of faith , having our hearts sprinkled from an evil conscience , that is , the blood of Christ comes now to be sprinkled upon our soules and consciences , and that is it that takes away the worme of our conscience , perhaps other things may trouble conscience for a while , but now the blood of Christ can wash you from that , now when you come to Christ , the conscience comes then to be able to answer what shal be laid to its Charge . Perhaps those who are beleevers and are come to Christ , the devil wil be ready to object and labor to disturb them , usually after they first come to Christ , there is as great a disturbance in the heart of a sinner as before . But mark that text you have in the first of Peter the 3. and the 21. The like figure whereunto even baptisme doth also now save us , not the putting away of the filth of the flesh , but the answer of a good conscience towards God , by the resurrection of Jesus Christ . Through Christs Resurrection a beleever comes to have a good conscience , having been sprinkled by his blood before & through this resurection he is able to answer the conscience , that is whatsoever accusation the Devil shal lay against the soul , the soul that is sprinkled with the blood of Christ is able to answer it , and this is the comfort that such have , that we find our conscience satisfied in the blood of Jesus Christ , perhaps at the first coming thou doest not feel it , but at the first coming thou beginnest to be able to do it . VI. Sixthly , the rest that is to be had against the trouble of the guilt of sin is this , That upon the first coming of the soul to Christ , it is made as perfectly just before God , as ever Abraham , Isaac , and Jacob , as al the Patriarchs , Prophets , Apostles , Martyrs ; thou comest off as cleerly from the guilt of thy sin , as ever Abraham , Isaac , and Jacob did : It s true , thou hast not at thy first coming to Christ thy sanctification made perfect , but this I dare avouch , that at thy first coming to Jesus Christ thou hast thy Justification made as perfect , as ever the Justification of Abraham , Isaac , and Jacob was , and what a mighty ease and rest is this ? what ! I a vile creature , so defiled , I that have had such a dreadfulness upon my Spirit , now to be able to see my self stand as clear before the Throne of God , as Abraham , Isaac , and Jacob did , and as the Apostles and Prophets did , Oh! this is a comfort ! We ought to labor to come to be equal with Abraham , Isaac and Jacob in sanctification , as we are equal with them in Justification , this is the ease that the soul finds that comes to Christ . VII . Seventhly , The rest that is to be had in Christ in point of Justification , in freedome from the trouble that ariseth from the guilt of sin , it is , that Christ undertakes not only for that thou hast done , but for whatever thou shalt commit al thy life , O! that none but those that are believers might heare me , did I say so . But this is a certain truth . You wil say , though I by coming to him might stand Justified before my father , yet I am a poor creature , I shal sin again and again , and bring guilt upon my conscience . Yet come to Christ , here is free Grace in Christ , and know , that Christ laies in pardon for thee against whatsoever guilt thou shalt again contract unto thy Soul. There is mercy with thee that thou maiest be feared , with thee there is forgiveness : Christ laies in for the Guilt of sin , that thou shalt afterwards contract to thy Soul , so as thou shalt never be condemned . Perhaps thou shalt deserve condemnation a hundred times , over and over again , but Christ will take care that thou shalt never enter into condemnation , thou shalt never be in the state of Condemnation , Oh the Rest that here is . VIII . Eightly , When the Soul comes to Christ , there is no returne of any guilt , if Christ doth undertake for them that come to him , though Christ doth undertake for what is past , and what is to come , yet as it is with a malefactor though perhaps he hath his pardon and be received into Favor , yet he may think there is some alteration again , but now the guilt that was upon thee shall never return upon thee again . Though a man hath a pardon , if he do not carry himself wel , the former Guilt returnes again ; but when once the Soul is pardoned , the former Guilt never returnes again , the Lord wil blot out all their sinnes , and remember them no more . As when you cast a thing out of your Ship into the bottom of the Sea , you never look for it again , so it is with God , all your sins shall be cast into the bottom of the Sea , and shal be so far from you , as the Guilt of them shall never come more to you when once you are come to Christ . IX . Ninthly , There is not only deliverance from guiltiness , our justification is not only privative , but it is a clothing of the Soul with the Righteousness of Christ , we have a perfect Righteousness , that is the great Mediator of the new covenant , here is a righteousness that I am not only pardoned , but I have a perfect Righteousness to stand before the great God withal . X. Yea , Tenthly , and Lastly , The Rest we have in Christ is this , that we are sure upon our coming to him , that the great work of the day of judgment shal be the solemnity of our absolution , the solemnity of thy pardon . One of the great works that God intends to do at the great day of judgment , it is certainly this , to make thy pardon to be solemnized by men and Angels , thou hast now thy pardon , but the great work of God at that day shall be the solemnity of the absolution and pardon of the Saints , then shal their sins be put away anew , as the Scripture speakes , and in the time of refreshment then shal your sins be done away , they are done away before , but then they shall be done away before men and Angels , thou shalt not fear at the day of Judgment , that God shal come and upbraid thee with thy sins , al the while thou wentest under the guilt of sin , what was more terrible to thy Soul than the thoughts of the day of Judgment , Oh how can I stand before the Holy God at the great day , and have all these sins charged upon me ? No , come to me saith Christ , and you shal never need to fear that great day of judgment any more , for the great work of that day shal be , to make your pardon to be solemnized , so that you need not to fear any longer the day of Judgment , but to long for that day , and if the great day of judgment be not terrible , yet the Particular day of Judgment may be terrible , the Lord hath a Particular day of Judgment for every Soul , in which God doth cast every man one way or other , but then there shal be a great day of Judgment wherein all the world shal solemnly be judged . Now then lay al these together , Christ undertakes , Christ satisfies the justice of his Father , Christ satisfies the wrath of his Father , Christ is an advocate at the Right hand of his Father Christ sprinkles thy Conscience with his own blood , and thou standest as perfect in the point of justification as Abraham , Isaac , and Jacob , and the Guilt of thy sins shal never return again . And Christ undertakes for thee , that thou shalt not come into Condemnation . And thou hast a perfect Righteousness , besides thy freedom from Death , Christ clothes thee with his righteousness , and so God the Father looks upon thee , and Christ doth assure thee , that the great work of the day of judgment shal be to solemnize thy pardon . Thus saith Christ , come to me , all you that lie under the sence of the Guilt of your sins , come to me , and you shall have rest , here I make all this good to you , and all this rest is in thy coming to Jesus Christ , all the rest in the world is worth nothing to this , O therefore let us be willing to indure any trouble , it is no great matter what trouble we indure in this World , so we may come to Christ , and this is but one branch , this is but the easing of the Soul from the first Burden , and yet even this to the Soul of a beleever will God make good , if God give thee but a heart to make al these things real to thy Soul thou maiest depart in peace and go away , and bless God , and even say with the Psalmist , in Psalm , 116. And now my Soul return unto thy Rest , The words are in the original Rests , and now my Soul return unto thy rests . Oh , here are rests , ten several rests for a Laden Soul that is under the guilt of sin , do not think it much , that we that are the Ministers of the Gospel should speak to you about the Restless cond●on that you are in by reason of sin , be willing that we should trouble you in a sinful way , being we have so much rest to bring you to . Do not think the Minister troubles you , do not complain of the word that troubles mens consciences . I appeal to you , if there be any thing in Gods word to trouble mens Souls , is there not again as much in Gods word to ease mens Souls , and give Rest unto them ? Now this is Gods rest that is purchased by the blood of Christ , our desire is , that you might not cry Peace Peace unto your Souls , when there is no peace , and now when you hear but the beginning of the excellency that there is for the Soul in Christ . Now you should even upon this cry to God , Lord , O that I might be partaker of this rest , and still to desire to hear further and further of this blessed Rest , that is to be had in Jesus Christ . And thus much for the Rest that is to be had in Jesus Christ from the Burden of the guilt of sin . CHAP. XXIX . The deliverance from the Law by Christ set out . 1. Privatively in five Particulars . 2. Positively in five Points more . THe next burden that was upon Laden sinners that Christ cals unto him , it was the burden of the Law , you that are under the burden of the Law , come to me , and I wil give you Rest . I shewed in many Particulars , wherein the burden of the Law consisted , when I opened the former Point of the Load of sinners , but now I am to come to shew , how Christ doth deliver sinners from the burden of the law , for so certainly he doth , we are redeemed from the Law by Christ , this is a great Point , and the right understanding of this will help us exceeding much in the understanding of many truths in religion . Wherefore , first , I shall shew you , how far Christ hath not delivered us from the Law , that is , where it is , where it is not burdensom , Christ hath not delivered us from that , but only from the Law so far as it is a Burden . Now you will say , in what respect may the Law be said to be a Burden ? Certainly in those respects Christ cannot be said to give us Rest , in what respect the Law is good and not burdensome to the Saints . The Law certainly is good as the Apostle saith , in Rom. 7. Even at that time when his Soul was mightily troubled with his Corruption , and he even cried out , Oh wretched man that I am , who shall deliver me from this Body of Sin ? As it is in the latter end of the Chapter . But yet in the 12. verse , He professeth , that , The Law is holy , and the Commandement Holy , and Just , and good . Now then that that is Holy , and Just , and Good , certainly Christ did never come to deliver us from that , to redeem us from that , it can never be said to be a burden to those that are holy ; that that is Holy , and Just , and good , cannot be a burden unto those that are Holy , so far as it is Holy , and Just , and good . First , Therefore , we are to know , that the Law ( I speak of the morral Law , not of the ceremonial law now , But of the morral Law , For the Apostle spake of that here in this place ) the Law it is indeed the very glass of Gods holiness , I say , it is a glass of the holiness of God , in the morral Law we may see the lustre and the glory of the holiness of God himself , and therefore we are not to be delivered from it , as it is the glass of Gods holiness , wherein we may see the purity of Gods Nature , the Law of God shews God to be a holy God , different from all the Heathens , who have not a holy and Righteous Law as our God hath . Secondly , The Law , it is an extract of the very Image that God made man in at the first , an extract of Gods Image , as it were a copy of the Image of God. What was the Image that God made man in at the first ? But in the imperssion of his Law in their Hearts , the very writing of the Law of God in their hearts , which is that we cal the moral law , in that consisted the very Image of God in mans soul at his first creation , when he was in his innocency , and therfore we cannot be said to be delivered from that as it is a copy and extract of Gods Image in the heart of man , it is rather renewed by Christ than abolished by Christ . Thirdly , The Law , it is a glass wherein we are to see our own faces , wherein we are to see how far we are declined from the image in which we first were made , and so far Christ hath not delivered us from it neither , for he would have us stil to look into the law , as into a glass , to see how far we are come short of that that God did require of us , and that God did inable us to do , that is a third consideration of the Law. Fourthly , the Law is a revelation of the wil of God , it reveales what is the holy and righteous wil of God towards his creature , and in that consideration we are not delivered from it neither , we are to look into that to see what the wil of God is concerning us . Lastly , which follows from thence , the law is stil an authoritative rule for our conversation , to order our conversation ; that the scripture is as cleer in , as in any one truth that is in the book of God , it is indeed a point , that were it not for a strang kind of wantonness that hath possest the spirits of some , it were never needful to spend one quarter , or minuite of an houre upon it . That place in James 2.8 . and so on , If you fulfil the royal law according to the scripture , thou shalt love thy neighbour as thy self , ye do wel ; Ye do wel in that . Now that , Thou shalt love thy neighbour as thy self , is the sum of the second table of the ten commandements , and it is called the royal law , the law of the great King , But if you have respect to persons you comit sin , that is , you offend against this law , and are convinced of the Law as transgressors . The law convinceth you as transgressors , for whosoever shal keep the whol Law , and yet offend in one point is guilty of al. For he that said , thou shalt not commit adultery , said also thou shalt not kil : now where are these comandements , but in the ten commandements ? Do not commit adultery , do not kil : now if thou commit no adultery , yet if thou kil , thou art a transgressor of the law , of those ten commandements . It is true , as we shal heare afterwards , they come to us in , another way than formerly , they came to the Jews , but still it is apparent , notwithstanding any thing revealed in the Gospel , though there may be a great deale of grace now mixed with every commandement that comes to us , and so the manner of bringing it to us may be a great deal more sweet , and comfortable , than formerly it was , yet still this abides as an everlasting rule , That those are transgressors of the law , and to be convinced of sin even by the law , that do not in their conversation submit unto the rules thereof ; and what indeed is the very definition of sin by St. John but this , sin is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the transgression of the law , so that in these five respects , as the Law is the glass of Gods holiness , As it is the very coppy and extract of the image of God in which God made man at the first , As it is the glass in which we are to look to see our deformity , As it is the revelation of the wil of God , and as it is the authoritative rule for our conversation , so Christ doth not deliver us from it , but it stands in force in al these five respects , and there are no beleevers , no gracious godly soules , that do account the Law a burden in these respects , but bless God for the Law , and they account it their inheritance , and the joy of their soules , they bless God that ever they knew it , and their hearts lie under the power of it , and they are willing to order their lives by it . Quest . But then what are we delivered from in the Law by Christ ? First , From the rigour of it , Christ delivers us from the load of the rigor of it , from this rigor , that it requires perfect obedience , so far we are delivered from the rigor of the Law ; and yet this may be said to be rigorous in regard of our weakness , for we had once power , but now the Lord doth take off the rigor in regard of our weaknes And so rigorous , in regard of the violent and rigorous way that it doth take to force on men unto obedience , we shal heare how we are delivered from that . Secondly , beleevers are delivered from the bondage of the Law. Quest . You wil say , How is the Law a bondage unto those that are Godly , being the law of God ? Ans . It is a bondage not in it self , but in regard of our inabil●ty , for it requires of us now , considering what estate we are in , such things as we cannot do , and that is a bondage , to be put upon more than we are able to do , as the Israelites were by their taskmasters : but yet stil God is righteous in this , because it is not more than God did at first inable us unto in our first Creation , but in regard of that estate that now we are in , it is a bondage , in that it puts upon us , what we cannot do , and that upon pain of eternal death too . Thirdly , we are delivered from the binding over power ( as I may so say ) the power of binding over the soul to the justice of God upon every breach of the Law. Now the binding-over power , the power of binding them over to answer to Gods justice upon the breach of it , that beleevers are delivered from in Christ ; as a man that is bound over to the assize and sessions to answer , afterwards when he comes to take out his bond , he thinks himself at much ease and at quiet , when the bond is taken out by which he was bound to answer ; so Christ comes and takes out the bond by which beleevers were bound to answer to Gods justice for al their sins . Fourthly , They are delivered from the condemning power of the law , that the law hath not now power to bring a beleever , that sins through frailty , unto condemnation : this is cleere from scripture , as I might shew several texts as we go along , You are not under the law ( saith the Apostle ) And there is no condemnation to them that are in Christ . Lastly , we are delivered from the Law as the covenant for life , the law at first was given as the covenant that God made with mankind for life , for God deales with the rational creature according to the nature of it , & because it is capable of a covenant with God , therefore God deals with it in the way of a covenant , and as soon as man was made , the Lord entered into a covenant with mankind , now the covenant was no other than the law , Do and live , that was the covenant that God did enter into with mankind , and made our first parents Adam , the head of that Covenant , Do and live , upon thy doing shal thy life depend ( saith God ) thy present and thy eternal life . Now we are delivered from the law by Christ , that is , that now it doth remain no more unto beleevers , to be the covenant of life unto them , they being once in Christ , but they are brought under another Covenant , a better Covenant . So that in these five respects we may be said to be delivered from the Law by Christ , from the rigor of it , from the bondage of it , from the binding-over power that is in it , from the condemning power , and from it as the Covenant of life . Now here is enough , one would think , if so be that the spirits of Men were not very wild and wanton , for the quieting of the soul in the deliverance of it from the law . CHAP. XXX . The Rest that beleevers have from the Burden of the Law by coming to Christ , laid out in Ten particulars . 1. They do not stand or fall for life by the Law. 2. The Law-giver is the Redeemer . 3. The least spark of Grace is accepted . 4. Their wil shal be accepted as the deed . 5. Obedience is required in a sweet and gentle way . 6. The Grace of God in Christ doth melt the heart . 7. Their sins make them an object of Gods pity . 8. They have Christ to undertake for them as a surety . 9. They are delivered , and yet satisfaction is made to the law . 10. They have assurance that they shal never forfeit the covenant of Grace they are under by Christ . NOW then , from al these , we shal lay downe several propositions , wherein you may see what is the ease and rest that beleevers have in Christ , in being delivered thus from the law . Take the ease that comes by Christ from hence , in these several particulars , O! thou beleever , that art under the load of the law , and come to Christ . First , Know , That thou dost not stand and fal for thy eternal estate by the law , that is the first Ease and Rest , the law indeed may threaten thee , and dreadful things may be revealed by it against thee , but be of good comfort in this , thy eternal estate shal not be cast by it , it is ful of severity , but thou art so far free , that whereas before thou didst depend and rely upon that for thy eternal condition , now thou art out of the power , out of the reach of it , so far that it hath not to do with thee , to cast thy soul for thy eternal estate ; we would not be at the dispose of any man that we look upon as ful of severity and rigor in matters of great consequence , but we do desire rather to be , in such cases , at the dispose of men , who are ful of pitty and compassion , know , O! thou beleever , who art in Christ , that thou art not at the dispose of the Law , that is ful of severity , for thy everlasting condition , but thou art at the dispose of the Gospel , of the covenant of grace , that is fild as ful with mercy and compassion , as an infinite wisdom could devise , it hath that fulness of compassion , more then possibly al the wisdom of the angels in heaven , and men upon earth could ever have devised or thought on , beyond their imagination : Now for one to be at the dispose of a man in matters of the greatest concernment , that hath as much mercy in him , as ever man had in this world , yea , as much mercy in him as were in al the men in the world , If al the mercy that were in al the men in the world were put into one , the heart of one man , and you were to be at his dispose in a matter of the greatest concernment , you would think your selves wel , whereas before you lay at the mercy of a man that is very rigorous , and ful of severity , now you come to ly at the mercy of a man that hath al the bowels and tender compassions of al the men in the world , would you not think this a good change ? this is the change and the rest that thou hast when thou comest to Christ , wheras thy soul , thy eternal estate , lay at the dispose of the Law that is ful of rigor , and severity , now thy eternal estate doth depend upon a Covenant , that is as ful of grace and mercy as thy soul could desire , thy soul cannot desire a covenant to be fuller of grace and mercy , then that covenant that thy everlasting estate depends upon , and must be cast by , and is not here rest now for a beleever if he doth understand this aright ? that is the first thing , wherein the rest of a beleever consists by Christ , as being freed from the Law. 2 ly , now he that is the lawgiver , is thy redeemer , thou comest now to receiv the law from the hand of a mediator & here indeed is the principle ease and rest of a gracious heart , to the mind of a Saint , a beleever , that now he comes to receive the Law from the hand of a mediator . There is many that speake of deliverance from the Law as it came by Moses , but if we understand things aright , we have no such cause to think that necessary , to be delivered from the Law as it came by Moses in one sence , that is thus , Moses was a tipe of Christ as a Mediator , for so he is called a Mediator , in Gal. 3.19 . It was ordained by Angels in the hand of a mediator . God made use of the ministry of the Angels in delivering the law , and he gave it in the hand of a mediator , not to the people immediately , for they were not able to beare it , but in the hand of Moses , because he was to bring the Law from God unto them , and it was not immediately given unto them , but in his hand as in the hand of a Mediator . Now Moses is called a Mediator here , as a tipe of Christ , as he was a tipe of Christ ; as he was a tipe of Christ in diverse respects , so in this , and he tipified Christ in this particular , that the Law to beleevers , comes not unto them meerly from God as a righteous and just God , as their Judg , but comes unto them in the hand of Christ as their Mediator , and there is a great deal of comfort in the Law to receive it thus , to receive it from the hand of Christ who is their Mediator , and ( as I shewed before ) who is their advocate ; for so he is called in scripture : that now they should receive the Law by his hand , that is at the right hand of the Father , to be their advocate , to plead for them when they shal through infirmity break the law ; this is a mighty rest to the soul , therefore beleevers are to look upon the Law coming from God , but coming from God in the hand of a Mediator , to look upon their mediator as indeed their Law-giver , not only handing the Law to them as Moses did , but the truth is , the Law-giver himself , Christ the Mediator hands the Law to them , yea , is their Law-giver , and receives the Law for them : now this must needs be a great ease , a great Rest to the Soul , if it understands this aright . Thirdly , In Christ now thy condition is such , that though there be never so many imperfections , never so many weaknesses , Yea , strong Corruptions , yet if there be but the least Spiritual good , the least work of Gods Grace in thee , the Lord hath a special Eye to that little good that there is in thee , and all thy Corruptions , all thy imperfections shall not hinder the acceptation of the little spark of good that is in thy Soul , this is our freedome by Christ : For in the opening of the Law , there I shewed , that whatever good man doth do being under the Law , let it be what it wil , yet except it be perfect , it is al rejected . All that are in their natural condition , and under the first Covenant , whatever they do , if there be any imperfection mingled with it , it is not at al accepted , but here is the Rest that beleevers have , that the case is altered with them . Now though there be much corruption remaining in them , if the Lord sees but one spark of grace , though never so weak , though it be but as the smoking flax , as the bruised Reed , yet they are accepted of God , having but the least spark of any good at al in them : this is a mighty ease to the Souls of those that labor under the bondage of the Law , That before seeing so much Corruption in their Hearts they had little Hopes of acceptation of any thing that was in them , now the Lord hath regard to any thing that is good , be it never so smal , Yea , And he wil find it out too . Perhaps thy Grace may be so smal , that it may be buried in the he●● of Corruption , that thou shalt not be able to find it out . The condition of some Christians is , as a Maid that shal go in the morning to the hearth , and there raking up and down in the ashes , to see if she can find some spark of fire , and she finds none , and is ready to think there is none there , but perhaps there may some spark lie in a corner , though she finds it not : So it is here , corruption in the Heart is like the Ashes , and Grace is like some spark that lies in a Corner , and when poor Souls go to examin their Hearts , they see a great deal of Ashes , a great deal of Corruption , and are ready to conclude , the fire is out , no spark there , I but , though rhou canst not find a spark there , yet being in Christ , God will find it when thou canst not thy self , if there be any that lies in any corner , as we hope there is some sparks in many , though there is so much Corruption in the Hearts of many godly people , that we wonder where their Grace lies , so much passion , frowardness , and the like , well , were it indeed that these were under the Covenant of works , under the Law , that corruption that doth appear in them would cause all to be cast off , whatever might lie secretly in their Hearts , God would cast it off , but now , if they be such as are under the Covenant of Grace , and the Lord hath brought them to Christ , this is the Rest and ease for their Souls , that all the Corruption that is in them shall not hinder the acceptation of the least spark of the Grace of God that the Lord hath wrought in them . Fourthly , As the Lord wil find out every spark of good that is in them , so even their desires and endeavors after the will of God , though they are not able to attaine to what they would , it shal be accepted as the deed . The other was , suppose you do not do the will of God , yet if there be any habit , any disposition , any principle of Grace , though nothing be done , though they cannot perceive any begining of it , yet that shal , be accepted ; but this is further ; let them but strive to do Gods will , let them Labor after perfection , and the Lord accepts the will for the deed . Hence in Scripture those that are godly are called perfect , As many as are perfect , and Be ye perfect as your Heavenly Father is perfect . Quest . You will say , Can we be perfect in this World. Answ . No , But this is the Grace of God in the Gospel , that those that come to Christ , the Lord accepts the will for the deed , here is blessed ease and Rest for the Soul in Christ , wert thou under the Law , this could not be , and though men say they do , and they Hope God will accept of their desires and endeavors . It is true , if thou art come to Christ , Christ will accept thee ; but know this , that it is the priviledg of a beleever , it is not the priviledg of every one ; there is a generation of men that are under the Law , whose desires shall not be accepted , as I shewed in opening of the burden of the Law , But the man that doth these things shall live by them , So runs the Tenure of the Law , but here is ease for thy Soul , if thou doest understand how the Law runs , thy Heart cannot but sink within thee , but this is that that gives ease to the Soul , I am now come under another condition , I being in Christ , Christ gives Rest and ease unto the Souls of those that come to him , that their desires and endeavors shal he accepted of God as performances , now this is a blessed estate . Fifthly , The Rest of the Soul in Christ , as it hath reference to deliverance from the burden of the Law , consists in this , That now al the Duties that God requires at thy hand , are required in a sweet and a gentle way , the services that God requires , are required of thee in a gentle , and a loving way , God indeed comes and requires the same things that the Law requires of thee , I but , he comes to draw thy Soul with the Cords of Love , We beseech you ( saith the Apostle ) by the mercies of God , Rom. 12.1 . That you give up your selves a living sacrifice Holy and acceptable unto God , which is your reasonable Service . We beseech you by the mercies of God. Now the bond-slaves that are under the Law , they have not Duties required of them by such cords and bonds of Love , but if thou dost these things thou shalt live , if not thou shalt die , do and live , sin and die , so the Law requires duties at your hands that are under the bondage of the Law : but now beleevers in Christ their duties are required by the mercies of God , We as Embassadors beseech ( saith the Apostle ) And if there be any Love any Consolation . Such kind of arguments are used to them , and were it that we preached only to beleevers , these kind of arguments were only necessary , and it becomes those that are drawn by the Gospel , to be drawn by such arguments , and it is a good argument that your Souls are drawn by the power of the Gospel , and are come to Christ , if you find the Lord doth draw your Hearts that way , and that those Duties of obedience that formerly you were put upon in a rigorous way , meerly by the terror of your consciences , your consciences flashing Hell fire in your Faces if you did not perform them , if now you find , that the Grace of God in the Gospel draws your Hearts more powerfully . It is true , every way you should give to God obedience , upon any tearms , but now , when you find , that God draws your Souls this way , it is an argument that you come to have Rest in Christ . We read in the History of the Ceremonial Law , a type of these things that I am now speaking of , that the Book of the Law was laid under the mercy seate , you shal find in the story , that the Book of the Law was laid under the mercy seate between the Cherubins under the mercy seate , there the Book of the Law was laid , that was the place that God appointed for it ; to shew , that even thus doth the Law of God come now upon the Hearts of beleevers , it comes upon them as it were under the mercy seat , in the mercy seat beleevers look upon the Book of the Law , lying at the mercy seat , that is , every Commandement comes unto them in a gracious , alluring way , together with abundance of mercy , to draw their Hearts unto the obedience of it . Sixthly , Coming to Christ , you have rest from the Law in this , that the Grace of God in Christ doth much melt the Heart , and when it hath melted the Heart , to milk out the flagons of it , then this melting of Heart is accepted exceedingly by God , is very precious in the Eyes of God ; now this comes from the Grace of God that we have in Christ , and it is a mighty Rest of Soul to know this . As I told you before , It is not enough for any of you to say , it is true , we are all sinners , but God knows I mourn for my sins , I am troubled for my sins , that is not enough for thee , friend , but art thou one that art delivered from thy natural condition ? From being under the Covenant of works ? Art thou one that is come to Christ , and brought to Christ ? Art thou one that is in the state of beleevers , being a member of Christ ? Then thy repentance and mourning is acccepted . As now it is in many Cases between Men and Men ; some men are in such a Capacity , that if they do such a thing , it is accepted , but if another man , that is not in the same Capacity do the same thing , he will not be accepted ; so it is here , those men that are in this Capacity in Christ , and have together with the sorrowes for their sins , the sorrows of Christ presented to the Father . Canst thou when thou art sorrowing for thy sins , present the sorrows of Jesus Christ by Faith unto the Father ? Then thou art accepted ; but know this , that no sorrow for sin is accepted , but such as is joyned with the presentation of the sorrows of Christ unto the Father . Now what an ease is this to the Soul ! That now the Heart hath a means to melt it , for the Heart was hardened before , the sorrow for sin is such , that the Heart remains hardned , it is no other sorrow but this , as it is with Marble-stones , the Marble-stone is hard , but yet in wet wether it will give and be very moist , but stil it is as hard as it was , it is a stone stil : So it is with many that are troubled for their sins , being only the trouble that comes from the Law , they are troubled but yet there remaines much hardness in their Heart , much peevishness and frowardness against God and against men . You shall find in many people who have trouble of conscience , yet there is much peevishness and frowardness in them , against God and against man , now when you see this in the Hearts of people manifested in their expressions , waies , and conversations , remember the stones that you see upon pavements in wet wether , they give , and may be water trickles down from them , and yet they remain hard still . But now when the Gospel comes , it doth not only cause some sorrow , but the Heart melts , and this is accepted as very precious before God ; and that is the Reason that we have in Scripture so many expressions of Gods high esteem of broken Hearts and contrite Spirits , and how God looks at them . He that dwels on high , yet looks to him that is of an Humble and contrite Spirit , and that trembles at his word , and let me speak this one word , for the ease of them that are troubled , and are come to Christ ; those tears that come from thy melted Heart , through the Grace of the Gospel , they are of all things most precious in the Eyes of God , next to the blood of Christ , next to the drops of Christs blood , thy mourning , Lamenting Spirit , is one of the most precious things in the Eyes of God , God treasures up every one of them , and this is the Rest of the Soul , the Soul may have abundance of Rest therefore in Christ , when thou comest to know that thy mourning for thy offences is accepted of God. Seventhly , The ease that the Soul hath from the burden of the Law is this , That whereas before , through the severity of the Law , sin did make thy Soul an object of Gods wrath , take sin as it was in it self , and coming from thee , God having no respect in Christ towards thee , sin made thy Soul an object of Gods wrath , Yea , and of hatred too , for so the Scripture tels us plainly , that the Lord hates the workers of iniquity ; now being come to Christ according to this invitation , Come to me ye that are Laden , now your sins being looked upon in Christ , do rather make you an object of pitty and compassion to God , not from any virtue , not from any thing in its own Nature , but in regard of your condition : as thus , let a tender Mother look upon the Child that is sick , that is wounded ; it is true , the Mother cannot Love the distemper , or love the wound , the Mother would not have the sickness , or the wound upon the Child , but doth not the sickness or wound that is upon the Child , make the Child to be an object of pitty and Compassion , Make the bowels of a tender Father and Mother , to yern so much the more to the Child ? So here , the Lord now looks upon thy sin , being in Christ , as thy sickness , as thy wound , and therefore doth pitty thee , as under thy affliction rather then under thy sin . For the truth is , all those that are the Saints of God and are come to Christ , they look upon their own sins as their affliction , as the greatest affliction they have in the world , as I shewed when I spake of the load and Burden of Corruption that remaines in their Hearts , Now God therefore looks up on thy sin as thine affliction , and as for any other thing that is thy affliction , as it is the breach of the Law or the like , Christ undertakes for that , and so thou art delivered from the wrath that it doth deserve , and those evil effects that should come of it through the revenging justice of God , Christ hath undertaken it , but yet it remaines thy affliction , though thou art delivered from guiltiness , and condemnation , yet one that hath a gracious Heart Reasons thus . Though I be delivered from my sin , from the Guilt of it , from the condemning power that the Law hath through my sin , yet it is my affliction , my trouble , and so I look upon it , now peace and Rest be to that Soul from what the Law can require , so that , as we go along , we may not only see the benefit we have by Christ , but who they are that are thus delivered , those who though they know they are delivered from the Burden of it , yet they do account their sins the afflictions of their Soul , whereas others , that are , meerly Legal , they apprehend their Souls as guilty and under condemnation , but if they were delivered from it they would look upon their sins as their wounds and afflictions . The Saints , they see that they are now made the objects of Gods pitty and compassion towards them ; and hence is the Reason , that Christ is willing if it be possible , to find many excuses that may be made for his poor Servants , thou shalt not need to find out any excuse , if there be any thing that may alleviate and lessen thy sin , Christ will find it our , and lessen it for thee . You know what Christ saith to his Disciples when they were sleeping , and could not watch one hour , though he rebukes them , yet he saith , though the flesh is weak , yet the Spirit is willing . Mark how Christ excuse them , they do not say when Christ comes and saith , cannot you watch with me one hour ? Alas it is true Master , the spirit is willing but the flesh is weak , they do not say thus , but Christ saith so to them , and the truth is , this is the way , to leave their excuse to Christ , their way is to aggravate their sins as much as may be , and it is the temper of those that are come to Christ , it is not their care to lessen their sins , but they do what they can to aggravate their sins , and lay it upon their Hearts for the humbling of their Souls , but Christ undertakes to excuse them . And therefore you that have so many excuses for your sin , just as your Grand-Father Adam had , he put it off to the Woman , and the Woman unto the Serpent , and one to another , so you , it is true , my Nature is passionate , and I am froward by Nature , and a hundred such excuses men have , whereas all thy care should be to humble thy Soul for thy sins , and if there be any thing to alleviate thy sin , and lessen it , Christ will do that , and the more thou excusest thy self , the greater will be thy sin , and it is better for thee , for another to excuse it , than thy self . As when a Child or servant shal offend , and one that is a neer friend or neighbor shal come and excuse them , this is a great deal better than if they did it themselves . Now those that are under the Law , they have no excuse to be made for them , but those that are come to Christ they have Christ to make al the excuses for them . Oh! take heed of abusing the rich grace of God in Christ , this I know , that this is such a pure quality , that it hath not such a malignant quality in it that it wil be abused , and where you see any such quality , know that they have it not aright , they have something else instead of the thing , as sometimes you shal see two things as like one another as can be , suppose drinks made with some kind of composition , they shal look just like one another , but one shal have some venom in it , enough to kil one , and the other shal be wholesome and able to recover one , yet both shal have the same ●ur , and the same tast , so it is with the free grac●●d in Christ , you may have the same word spoken , ●e thing exprest to one and to another , the very same thing preached for the outside of it , for the word , for the expression in a sermon , the same doctrin raised for the expression , and yet they shal be so carried that one shal have a malignancy in it , and the other shal have a soveraigne power in it : now when the soul hath the true rest in Christ , that rest hath not such a malignant power to make the heart worse by it . But of that I shall speake more afterwards . Eighthly , When thou art come to Christ , thy soul may have rest in him , for in Christ there is an undertaking by a surety through the grace of the gospel in him , thou hast revealed to thee , that there is an undertaking by surety , this is a deliverance from the Law , whereas the Law requires perfect obedience at our hands in our owne persons , their Law requires of the soul that it shal pay the debt in its own person , the soul that sins shal die , Now the grace of the Gospel comes and tels thee of a surety , and such a surety as God himself professes he is wel pleased to accept of , and is as contented with him , as he is to have the debt paid by the creature , by the debtor himself , and this is a great ease ; Would it not be a great ease to any of you , that when a creditor shal come upon you for a debt , layhold upon you , or put you in prison , and afterwards the debt should be paid by another and layd upon him , and the creditor shal accept of him , and the creditor shal say wel , wil this man be your surety and pay the debt , if so , then saith the creditor I am satisfied , I am contented , what ease is this unto the debtor . Thus it is with the soul that comes to Christ , when he hath been laden under the Law , and the Law comes to the soul for the payment of the debt , now coming to Christ imediately , Christ is entertained as the surety by God the father , and so there is the transaction of the debt upon him , th● ease from the Law in this relation . Ninthly , 〈◊〉 al this , there is this ease from the Law that the sinn● 〈◊〉 Christ is delivered from al this rigor , bondage , and other things that I spoke of in the Law , and yet so delivered from the Law by satisfaction to the Law , and this is further ease to the soul , I am delivered from the Law , But how ? by satisfaction to the Law , there is satisfaction to the Law , that is such satitfaction as the Law-giver himself doth accept of , which is only in Christ , not al that I can do , can possibly do it , if I could conceive that God were so merciful , as to accept of any thing I can do , yet it could not be satisfaction to the Law , but now our deliverance from the Law is in a way that is satisfaction unto the Law , and here now is ease , that the soul is freed so , as the Law is satisfied too . Tenthly , Wheras the law required constant obedience , and if there were obedience to the end , to the last act , and the last act were sin , al the other would be forgotten so as the soul would yet perish notwithstanding , and the Law could not assure any man of continuance to the end the law could never do it , could not assure any so long as they were under the power of it , though they had ability to obey , and they went on according to their ability , went on divers yeares , yet they could never have assurance but that they might fal at last and so perish . Wel , but now coming to Christ there is not only satisfaction for what is past , but an assurance of holding out unto the end , an assurance that this covenant that thou art now come under in Christ , that there shal never be any forfiture of it ? and that is a mighty ease and rest , the ground and foundation of divers of these things were opened before , when I shewed how in Christ we were freed from the guilt of our sins , but now these are things that do flow from thence , and the presenting of these further , shewing the consequences of what then was said , may be further rest unto the soul . For though I did al the other things as the principle of them , yet every poor soul is not able to draw forth every of these particulars , now that is the help of those that are weake , to see the several steps of Gods grace in Christ , not only to see it in the lump , but see how it streames in the particulars of it , to have these presented before their souls , it is a mighty help to their faith and comfort , and this last that I have spoke of , it is not less then the rest , but indeed it is the compleating of al the former , that the soul that comes to Christ , hath this rest in Christ , that it is brought into a covenant , and with assurance that there shal never be any forfiture of that covenant , for it is a part of the covenant , that God should give Grace unto the soul , so as is shal never come to forfeit , to loose the blessing of the covenant , they may for the present loose some comfort of the Covenant , but to be put from the blessing of the Covenant , it shal never be . It is a part of the purchase of the blood of Christ , that al that come to him shal never be cast off from him again , it cost the blood of Christ , and this is a priviledg that beleevers have more then ever Adam had , Adam was under a covenant of workes , and he was able to keep the Covenant , I but Adam never had this promise from God , that he should never forfeit it , that he should never so break the Covenant as to be undone , Adam never had that promise . But now , all beleevers that are come to Christ , they have this ingagement upon a sure ground , for it is upon a dear purchase Christ hath laid down his blood for thee , for this thing as well as any other thing , that thy Soul may come into an everlasting Covenant never to be forfeited . And now , if all these Particulars be put together , and these things be made cleer to the Soul by the Eye of Faith , if there be an Eye of Faith to behold the reality of all these things that I have persented to you , I appeal to you , is there not Rest to those that come to Christ ? Is it not worth a great deal of pains to come to Christ ? Is there not that that will recompence all at last , whatever trouble there is at first , the work of humiliation and the like ? yet when you come to Christ , there is that that wil recompence al your former trouble . As I said before in the concluding of the other Particular , so may I say of this , as it is in Psalm . 116. And now my Soul returne unto thy Rest : So may all beleevers say upon good ground ; if these things be true that we have now heard , Then my Soul returne unto thy Rest , for the Lord hath dealt bountifully with thee indeed . Oh therefore , be in Love with the Gospel , study it much , look unto the depth of it , and prize Jesus Christ , that hath purchased such a Rest unto your Soul. And you who are about coming to Christ , be Restless in your Spirits til you come to have this Rest , and it were a lamentable thing that any thing in the world should meet with you in the way and quiet your Hearts , that any thing should quiet your Souls but Christ . And you that are beleevers improve this now , this is a special thing to be spoke of in this point , how beleevers should improve this , and what it is that they should learn by this , and how helpful this will be to them , and somthing for the satisfaction of those that doubt that they are not beleevers ; but we cannot do all things at once , this shall suffice for the present , the meer presenting to your Souls what Rest there is in Christ from the load of the Burden of the Law , from the load that many feel to be upon their Souls through the burden of the Law. CHAP. XXXI . Containeth divers Consequences from the Rest beleevers have from the Burden of the Law. And Lessons they are taught from thence . TO proceed now , There are divers things that follow from hence , from the rest that we have in Christ from the Burden and load of the Law. I shall speak very breifly of them , and so pass to what remaines , in the next burden , and rest to that . From hence follows exceeding help unto beleevers against divers temptations that do exceedingly trouble the peace and Rest of their souls , if they be delivered from the Law in those several respects as at large hath been opened to you . 1. Then first from the Meditation of this their delivery they may have Rest and ease from this temptation , that because of some imperfections , weaknesses , and distempers of Heart , and sins that they are guilty of , therefore they have no interest at al in Christ , they have no interest to beleeve in Christ , because of that . The strength of this temptation cannot stand with the right knowledg of Christ , as delivered from the Law , if Christ delivers from the Law , then an interest in Christ may stand , though we be not able to keep the Law. Yea , And further , we know this , that it is usual with beleevers upon the breach of the Law in any thing , to call their estates into question , all into question . Certainly , if we know that we are to deal with God , not by the Covenant of works , not to be cast by the Law , we would never be so ready to cal all into question , upon any breach of the Law that our conscience tels us we have been guilty of . 2. Further , This would marvelously help against this temptation likewise . That God accepts not of what we do , because it is not perfect , because it is not compleat : when beleevers look upon their duties that they do perform , and see so many imperfections in them , they dare not tender them up to God , God is an infinite , Holy , just God , and they are ashamed of what they have done , so as they dare not tender them up to God , now the right knowledg of our deliverance from the Law , would help us against this temptation likewise . Remember O thou beleever , that thou hast to deal with God in a Covenant of Grace , thou hast to deal with him in Christ through a better Covenant then the Covenant of the Law. 3. Further , This would help against this temptation also , that many times is in the Hearts of the Saints ; That because they hear of divers that have seemed to have more then they have , that have had more ability then they have had , have been able to do more for God than they have done , yet for all this have fallen away , and so , it may be , have perished for ever . Now saith many a poor Christian , if such Eminent men , of such excellent abilities , that were able to do such great things , if they that go thus far , fall away , what shal become of such a poor creature as I am ? Now by the understanding of our deliverance that we have from the Law by Christ , we come to have help against this temptation ; for let a man have never such abilities , and be able to do never so much work , yet this man may fall away , when one that is a thousand times weaker in regard of abilities , that hath the least dram of true Faith which brings him into the Covenant of Grace will stand , such a one shall stand when the other fals . If indeed thy standing did depend upon what strength thou hast in thy self , then thou hadst cause to lear , that seeing such as did stand , fel away , what shal become of thee ? But we are to know , that we are to deal with God , in a way of the Covenant of Grace , our standing or falling doth not depend upon any thing in our selves , but upon Christ that hath undertaken for al those that are his members . Thou hast to deal with God in the Covenant of Grace , and being once brought into the Covenant , that will uphold thee though thou art weak , when thousands of others that have a great deal of Natural abillity and common guifts of Gods Spirit , yet being not brought under this Covenant may vanish , Yea , Had they the strength of an Angel yet if not brought under this Covenant of Grace made with beleevers in Christ , they would fall and come to nothing . Whenas the weakest beleever that hath to do with God through Christ , and not through the Law , such a one shal stand and not fal . Now the being delivered from the Law in Christ , will mightily help beleevers against these temptations and divers others , I know nothing that doth help beleevers more then this , in being delivered from the Law , in that sence as hath been shewed before . Likewise from hence there are a great many Lessons to be learned as . The First Lesson . First , From this deliverance we are taught , to entertain the hearing of the Threats of the Law , I speak to beleevers , though others may make an ill use in hearing the deliverance from the Law , yet they must not miss their Portion . I say beleevers are hereby taught how to receive the Threats of the Law , you hear dreadful threates of the Law out of Gods word against sin . Now how shouldest thou entertain these threates ? The way is this , when thou hearest such threates know , that God by this would have thee to consider , what his mercy is , in delivering of thee from what thou hast deserved . God would have thee to consider what the evil of sin is in it self , and to consider what Christ hath done , God would have thee to be driven to Christ by this meanes , to see thy need of Christ , to bless his name for Christ , and to prize Christ , who hath delivered thee from these threatnings . A beleever , when he heares the threates of the Law , is like a man that stands upon the shoare , when there is a greivous tempest and storme , he sees the waves rise high , heares the winds blow , and the waves roare but he stands safe upon the haven , indeed he was in the storme and tempest , but God hath brought him to the haven , and there he stands and blesseth God , It may be he sees other ships a great way off ready to be split upon the rocks , or swallowed up , but he is safe on the shoare , so it should be with al beleevers , when they heare the threatnings of the law , they should entertain them with blessing of the name of God , there was a time that my soul was under these as wel as any , but now the Lord hath delivered me , and brought me under another Covenant , brought me to his son , to Christ , and he hath undertaken to satisfie the Law for my soul , and so the beleever stands upon the shoar , and prayses God , and this makes him love Christ so much the more , prize Christ so much the more , and bless the name of God that ever he heard the voice of the Gospel sounding in his eares : and therefore it is not tedious and grievous to him to heare the dreadful threatnings of the Law , he knowes how to make a holy use of them , his heart is drawn neerer to God by it as wel as by the promises of the Gospel . It is an ill signe , when men and women cannot indure to heare the threatnings of the Law , a dangerous signe that they are under those threatnings , if they were not under them it would not be troublesome to them to heare them , but they that are delivered from them , they know how to make use of them . Many men and women wil say , when they hear of the terrors of the Law , what doth this but harden us ? the hearing of the terrors of the Law doth more harden us ; but if thou wert acquainted with the Gospel , thou wouldest be softened by hearing of the terrors of the Law , because thou wouldest prize Christ more . And therefore beleevers must not look upon them as things that no way concerne them , though they be not under them to be cast by them , yet they do concerne them nearly , and therefore God would have those things revealed , even to beleevers , because of many gracious uses that beleevers are to make of those things . The 2. Lesson . Secondly , from what hath been delivered both from the burden of the law and the rest in being delivered from it , this Lesson may be learned , Here we may see how beleevers are in the course of their lives , to mix humility with confidence , they may learne how to be humble , and yet how to be confident , how to rejoyce and yet how to tremble ; there is no such way to learne the mixture of humility , with faith and confidence , and the mixture of joy and trembling as this is , know the Law and the bondage under it , and then the rest that is to be had in Christ , this wil teach thee to be sensible of thy own wretchedness , and what a condition thou art in naturally , and yet how to be confident in the grace of God in Christ . This wil teach thee how to feare in regard of what thou art in thy self and yet to rejoyce in regard of what thou art in Jesus Christ , in the rest thy soul hath Got in Jesus Christ . Many people do not know how to mingle these two together , if so be they be humbled for their sins , then they are dejected , in their spirits , they cannot tel how , to exercise humiliation for their sins , and faith and confidence in Gods grace together , they think the humiliation for sin wil hinder Gods grace , and therfore they cannot indure to hear of such things as tend to beat them down , to humble them for their sins , but they say , they must beleeve altogether in Gods grace , aad the other wil bring them to despair . Certainly , thou art not acquainted with the mystery of Godliness , if thou doest not understand how these two may stand together , to be deeply humbled for thy sins , and yet at the same instant of time , the soul to be raised with the Mercy of God in Christ both together . It is true , vices are opposite one to another , but graces are never opposite one to another , those that understand the Mistery of Godlyness they know how to mingle these two together , at one and the same time . You know that the scripture saith , that Godliness is a mistery , Great is the mistery of Godlyness , and indeed Godliness consists in the skil that a Christian comes to have , to know at the same time , how to be humbled , and yet to be confident , yet to be beleeving , and one the other side , to rejoyce , and yeat to feare , many cannot rejoyce , but they grow loose and wanton with their joy ; and others cannot feare ; but their hears grow lumpish and dead if they do feare ; now the heart that understands what it is to be under the Law naturally and what rest Christ hath brought unto us in delivering us from the Law , can tel how to rejoice in trembling , and to beleeve in humiliation , and there is no such way to make such a mixture of both as to understand what it is to be naturally under the Law , and what the rest is that we have in Christ , I confess these things wil not perhaps come so ful upon the hearts of those that do not in some measure remember what we have said hertofore , both from the burden of the Law , and the rest that we have in Christ , those wil not be able to make so much use of this that I am speaking of , I could wish these things would have come altogether , but we cannot do al things at once . The Third Lesson . Thirdly , A further thing that is to be learned from the deliverance we have in Christ from the Law , it is this ; here appeares plainly , that the way of Life and salvation is above nature , it is supernatural , for that that I have opened in the rest we have in Christ from the law , teacheth you , that beleevers are not to stand or fal for their eternal estates by any worke of the Law , if they performe any worke of the Law , this , doth not bring them to eternal life , if they breake the Law this doth not cast them down unto death , therefore the way of life and salvation is supernatural , for nature can teach a man no further then this , that he must serve God , & if he do th● God wil bless him , and love him , and if he sin against God , God wil afflict him and chastise him , nature can tel of no way how a man should be saved but only by serving of God , and by doing the workes of the Law , nature teacheth a man nothing else but this together with the other , that if he doth that , that God forbids , he must expect the wrath of God , and to ly under Gods wrath , and beyond this nature cannot go . Now then for to heare of such a thing as this is , that my soul shal not depend upon what I neglect , nor my eternal life shal not depend upon what I do , that is a high mystery that is infinitely above nature . I do not say what the neglect of Gods wil doth deserve of eternal perishing , yea , even in beleevers ; but now they are under the Covenant in Christ , they have the rest in Christ , that their souls shal not be cast one way or other by what they do or what they leav undon , though if they neglect his wil the Lord may make them to know it here while they live in this world . And if upon this any shal say , then what need we regard what we do , if any shal say so , we need go no further with this man but say unto him , Thou hast no part nor portion in this thing , thou hast no part in the deliverance from the Law by Christ , shal we sin because grace abounds ? God forbid , the Lord forbid that there should enter any such thought ; into any of our Hearts , They that are godly have the Spirit of God in them , and will not Reason after such a manner , however this is certaine , that in Christ we do not depend for life and Death upon the works of the Law , and therefore the way of the Gospel is a high way , a supernatural way , it is a way beyond that that most people imagine : most people upon Earth look no higher for a way of Salvation , but meerly through the works of the Law , and they will certainly miscary , by what you have heard . You see that the way of Salvation is a higher thing than Nature . The Fourth Lesson . Fourthly , We may learn from hence , that if Christ have given Rest to beleevers by delivering them , from the rigour and severity of the Law , that now they are not to be cast by it for their everlasting estates , then they need to be so much the more faithful with God , to do what possibly they can to serve the Lord in an evangelical way . Thou wert in such a condition , that thou wert under such a Law , as if thou didst fail in any one point thou wert cast for ever : but now thou art under such a Law as God accepts of thee in Christ , hadst thou not need be more faithful , and industrious in thy endeavors , in that thou hast received so much mercy to be under such a Covenant ? The truth is , the other might discourage thee to think , that let me do what I can , my Soul is cast for my everlasting estate , but now if thou beest brought under the Covenant of the Gospel , and the Lord Christ hath made thee to know that thy Rest is in him , how careful shouldest thou be to walk with him in all well pleasing ? to give up the strength of thy Soul to walk in his waies . I wil appeal to thee , suppose thou wert in the condition again , that the Lord looked upon thee with a strict Eye , and required such absolute obedience , that if thou failest in any thing , nothing that ever before thou didst should be accepted , poor soul , if the Lord should say to thee , what if thou shouldest be delivered from this Law , and be brought under the Law of Christ ? First , that thou shalt not depend for thy everlasting estate upon the Law. And Secondly , that whatsoever thou doest shal be accepted , though with much imperfection , how wouldest thou prize this ? and even Covenant with God , and say , Oh! Lord , bring my soul under this Covenant and I hope I shal for ever endeavour to walk in al wel peasing before thee , this shal not by any meanes in the world quench my endeavors , and make me more sluggish but more strengthen my heart . As suppose now one should be in such slavery under the Turke that let him do what he can , he shal be beaten , and a Prince shal come and ransome him , and take him into his owne house , and expect no more obedience from him then the obedience of a Child , adopting him for his Child , and al the obedience that he wil expect shal be a childlike obedience , and he wil be his father . Now were it not a vild and unnatural thing for such a one to be careless of giving contentment to this Prince , that wil accept of him as a Child , when he hath delivered him from such a slavery and bondage that he was under before ? Thus it was with beleevers , thou wert under a dreadful bondage , under the Law , and thou art brought to Christ . and he makes thee to be a child of God , and be procures that thy obedience shal be accepted that is filial , and Child-like , shalt thou be more negligent now , then before ? now thou servest God upon better termes then ever before and wilt thou be more sluggish . The Fifth Lesson . Fifthly , from our being delivered from the Law , we are to Learne this , That we are not to judg our coming into Christ , nor to judge our faith by the Law , by our coming to Christ we are delivered from the Law , therefore ( I say ) we are not to make up any judgment of our coming to Christ , nor to judge our faith by the rules of the Law. Though the propounding of this it may be , is a little obscure at first , yet you wil find it of marvellous use to help beleevers in their way , some beleevers very ordinarily , especially weak ones , judg of their coming to Christ , or their faith , by the Law , they make the law a rule of their faith , which certainly should not be , for if by faith we are delivered from the Law , then it must needs follow , that the Law cannot be a rule of our faith . You wil say , what is that , to make the Law a rule of our faith . That is thus , Beleevers think that because their faith is weak , and ful of doubts , ful of imperfections and doubtings therefore they have none at al. Now what is this but to make faith it self a legal thing , for indeed , if faith were legal , then it could not be accepted where there were any mixture of imperfection , a legal faith could never be accepted with any mixture of doubting , and with any imperfection , But an evangelical faith can be accepted . This I may meet with perhaps afterwards , but for the present it follows more fully and immediately from what hath been delivered from our rest from the Law , and I desire to suggest it now to beleevers , as a marvellous help to them , that they do not make their faith legal , as thus . Come to many beleevers that are ful of doubts and feares and why do they not beleeve ? It is true , say they , there is rest to be had in Christ , and much to be had in this , I but this is to beleevers , and I am afraid I am not a beleever . And why art thou afraid thou art not a beleever ? because of such and such sins , and because I cannot do as I would . Now what is this but to make faith legal ? now faith that delivers us from the Law , of al graces , that must be evangelical , our mourning for sin is to be looked upon as evangelical , and yet some beleevers look upon their mourning for sin as legal , they think God wil not accept of their mourning Why ? Because they cannot mourne as much as they would . That is true if thou wert under the Law , then no mourning at al would be accepted as under the Law , but now thou must look upon it as evangelical , and thy obedience as evangelical . It is an il thing , that beleevers look upon their mourning for sin , and obedience , and the like , as under the Law , and not as evangelical , this is a great hindrance to them , but now , much more is it to look upon their faith as legal : As thus , because their faith doth not come up so fully to the perfection that they do desire yea to that perfection that the Law requires in any thing that we tender up to God , For though the Law doth not mention any thing of our beleeving in Christ , yet thus much the Law requires , that what we do should be tendered up to God , and what we tender up to God , With perfection ; Now beleevers looking upon what they tender up to God as imperfect , this makes them to make their faith Legal . The Sixth Lesson . Sixthly , another Lesson that beleevers are to learn from the Rest that they have in Christ from the burden of the Law is this , that if they find any way or meanes to be delivered from the terrors that come by the Law , certainly then they need not be troubled with al the terror that possibly can come from any creature , from any men . If thy faith can deliver thee from the terror of the Law , and give rest to thy soul , notwithstanding al the terrible things in the Law threatned against thy sin , then thy faith may deliver thee much more from the terror of men , for take al the rage and power of al the men in the world , and devils in hel , they are not so terrible as the threates of the Law. Now if God hath given thee such a grace into thy heart , as thou by that comest to know a way to deliver thee from the terror of the threatning of the Law , and to give Rest unto thy soul from that , then thou needst not be afraid of al terrors from wicked men , do but set that grace of thine a work , set it in exercise upon such promises as have given thee Rest from the Law , and this wil free thee from the terrors of wicked men in the world . Truly , if beleevers did understand the reality of this point , there is nothing in the world could be terrible to them but they would have ●est in their souls in the midst of al the terrors in the world , for they might reason thus , through the grace of faith that God hath given to mee , my soul hath rest , when I heare the terrors of the Law dreadfully in my eares , yet I have that within me that gives me rest from them , and I am sure that al the terrors of al the men in the world , and devils in hel , cannot be more terrible than the threates of the Law , therefore as thou hast made use of thy faith to believe in Christ to get Rest from those terrors , in the like manner put forth thy faith when thou hearest the terrors of wicked men , to deliver thy soul from them , let there be never so much rumors in the world yet thou mayest say my soul returne unto thy Rest . The seventh Lesson . Seventhly , Another Lesson that beleevers are to learn from their deliverance from the law which is of marvelous use to them in their life and conversation is this , That certainly it is the most unbecoming thing in the world , to see a beleever to be rigorous towards his brethren , Christ hath delivered thee from rigor , then wilt thou be rigorous ? Christ hath given thee Rest , wilt not thou do what thou canst to give thy brother rest too ? If Christ hath delivered thee from great troubles , burdens , and bondage that thou wert under , why shouldest thou not endeavor with al thy might to deliver thy brother from burdens , troubles , any thing that might grieve thy brother ? Oh! what an unworthy thing is it , that a Christian , that hath received so much rest from Christ , yet should be a troublesome man or woman to his brother or sister ? Christ doth therefore give Rest to thee , that thou mayest be of a quiet disposition towards others , that thou mayest be pitiful towards others ; To see one that professes to have deliverance from the Law , and to have Rest in Christ , to be rigorous to those under him , rigorous to his servants , rigorous to his Children it is miserable ; remember what rigor Christ hath delivered thee from , and remember to be quiet spirited to thy brother . Hence it follows in the next words to my text , Learn of mee , for I am meek and lowly in heart , and ye shal find rest unto your soules , I wil give rest to your soules that so you may be of a meeke and quiet disposition towards your brethren , but of that when we come to those words that follow ; we shal then speake of the weakness and quietness of spirit that should be in Christians , Now these things are necessarily the consequences that do follow upon the rest that we have in Christ from the Law , many other things might be raised , but because they are but consequences of what hath been delivered , I resolved not to be large upon them . CHAP. 33. Of the rest from Legal Performances , and the several waies how this rest comes from Christ , viz. duties are delightful to the soul , because Christ renders God unto the soul in a gracious way . 2. They are not performed as satisfactory , but as testimonies of love and thankfulness . 3 Christ himself offers up the duties to God. 4. They are performed from the Law in the heart . 5. They have the Promises joyned with them . NOw to make some entrance into the next thing , which hath great affinity to the other , aad that is the rest that is in Christ from the trouble of spirit that there is in many , in regard of Legal performances , that you know I opened at large , the great burden that there is in the spirits of many people , who have convinced Consciences , and there Consciences pul and hale them to duty , and they dare not but performe duty , but when they do their duty , their very duties are a burden to them , for they do them , in a legal way . There are many I know that are acquainted with this , it is impossible to speak of such a subject but that there are divers that know what I meane , though others know not , to be under so much power of Conscience , as not to dare to omit a duty , though the duty be burdensom to them . There be many that are not under so much command of Conscience , but though conscience require them to do such a duty , they dare omit the duty , and they are not troubled at it ; but but there are others who have not felt the Grace of the Gospel to set their souls at liberty , they are under so much command of conscience , that they dare not but do what Conscience requires , and yet the Lord knows , the duties that they have performed have been girevous burdens them , they have gone under the command of their Consciences as under a grievous burden . Now to these Christ speaks , come ro me and I wil give you rest , in the beleeving in Christ , in the exercising of faith in Christ there is deliverance from this burden , and many poor souls that for many yeares have gone on under this burden , whom the Lord hath opened to them the grace of Christ , their hearts have been at liberty , so as they have been as conscientious in performing of duty as before , but now their duty is made the joy and delight of their souls , they have gone to them with rejoycing , and made the Commandements of God to be their inheritance , and the joy of their hearts , and their duties are as sweet to them as the hony and the hony comb . Now this is the argument that we are upon , that in Christ there is rest from this burden , Christ gives ability unto beleevers , those that are his members to performe duties with freedom of spirit , and indeed evangelical duties are duties performed with freedom , that is the difference between legal performances and evangelical ; one is done as a burden , and the other is done with freedom of spirit . Now I shal shew unto you , how Christ gives this freedom Where the spirit of the Lord is , there is liberty , you know the scripture I suppose , now this freedom of spirit in the performance of duty comes by Christ these waies . First , when the soul is come to Christ it hath rest , because Christ renders God unto the soul in a gracious way Christ takes off the terror that was before of God , takes off that from the heart . The reason why duties are performed as a burden to those that are legal is this , because they tender them up to God , but so as they look upon God as a terrible judg , they must do what God requires , I , but when they come into his presence , they come into his presence as a judg , being very terrible , Now when the soul comes to Christ , Christ renders God very amiable , and lo●ely unto the soul of a Christian , renders God the father as his father , or her father . For so Christ saies , I go to my father and your father , to look upon God , not only as a father , but our father , as being the father of our Lord Jesus Christ , So beleevers in the performance of duties , look upon God as a father in a double relation . He is my father , he hath begotten me a new to himself , and so he is my father , he is my father , he hath adopted me to be his child , but he is the father of our Lord Jesus Christ too , and Christ is mine two , so that I have an interest in the fatherhood , as I may so speak , as the father of Christ , I go to my father and your father . So when beleevers come to tender up any service to God as a duty , they come to God as their father , and as to the father of their redeemer too , now this brings a mighty deale of ease unto the heart of a beleever in the performance of duty a great deal of difference there is , between a fathers calling the child to him , and a rigid severe master or judge calling of one to him . When the child heares that his father cals him , he runs , and loves to be in the presence of his father , but when one saith to a servant , your master calls you ; he knows not whether he be called to be beaten with stripes or no. This is the difference between legal performances , and evangelical , those that are in Christ , when Christ calls them to duty , you must go into the presence of your father and of the father of your blessed redeemer , you must go to duty in him . Come , go to prayer saith Conscience to one , they cannot but go indeed , but when they go to prayer their heart is struck with feare , terror , and discouragement in prayer : but Conscience saith to one that is a beleever , come , you must go to prayer , what is that ? but come , you must go before your father and injoy communion with your father , the father of your redeemer cals you to have communion with him , & how doth your heart spring to come into the presence of such a father ! So that Christ renders them lovely to his father , and so delivers them from the burden that they are under in legal performances . Secondly , In Christ , beleevers when they performed ●uties , they do not tender them up unto God as satisfactory for any thing that is past , but meerly to be testimonies of their love and thankfulness for what they have received , now duties are a great deal more easily done this way then another . It is true , they wil gather arguments from their former neglect to stir them up to do the more , I but , now they are not called upon to their duties to make God amends , and satisfy for what is past for that would be a burden , for such as performe duties in a legal way , and are not acquainted with the doctrine of the Gospel , they know not how to satisfy God , but only by doing so much the more , by how much the more they have neglected heretofore . I have neglected God al the time of my youth , and now conscience begins to be awakned and tels me I must serve God , and perform duties , and I had need be more diligent now , that I may make up and satisfy for what I have neglected before . Now when we perform duties in this way , they are very burdensom , As suppose a man hath run in debt , and he is set up in a trade , I but whatsoever he gets it must be to satisfy what debts he is run out in before , this must make him go on in much heaviness , he thinks that whatsoever he gets , must go to satisfy what he hath run into before . But now take another man that hath run into arrerages , and hath a freind , a kinsman , that coms and layes down al the debts that he owed , and gives him a stock & sayes now you are a Freeman once again , go on , & whatever you get shal be for your self , this man goes on , a great dealemore livelier then the other : just thus it is between the consciences of those that performe duties in a legal way , and the consciences of that perform duties in an evangelical way . One that is legal , conscience tels him of such arrerages that he hath run into with God , and whatever he can do for time to come is too little to satisfy for what he hath neglected before , now conscience puts him upon it , do he must , serve he must , obey he must , I but he doth it with no heart at al I work , and I obey , & I do , but whether this wil make up the arrerages for what is past , I do not know . Now a beleever performes obedience , but it is upon other termes , Christ comes and layes down a price , and discharges him of al former arrerages , and puts a stock of grace into the heart , and says unto him , now live , and imploy this your stock in the service of God , and trade with it , get more comfort , and more grace with it , and you shal have the benefit and the good of every holy duty that you performe , the good and benefit shal come to your souls . Now such a soul goes unto duties in a cheerful way , and they are no burdens at al to it , because he performes them not for satisfaction of any arrerages behind , but now he trades for himself , and every day he gets , and gets , and gets for himself , that is another way how Christ gives rest unto the soul in regard of performance of duties , that they are not burdensom unto the soul as heretofore they have been . Thirdly , another way of delivering beleevers in the performance of duties as a burden is this . When in the duty that such a one performes Christ goes along with them unto the father , and he himself tenders them up unto God the father , and thus they come to be easy unto the hearts of beleevers ; whereas those that perform duties in a legal way , they go alone unto Gods presence , without any to go with them . And again when they are there , they must tender up al they do themselves to God , and the truth is , they can have little heart to this , knowing , what God is and how they have offended God and provoked him . As thus , suppose a malefactor , that hath wronged the king , he must go into his presence and petition , but he hath no body to go with him , and no body to joyne with him to tender up his petition , but he must go himself , now he goes with no heart in the world , with no encouragement , indeed , he must go , there is no other way to save his life , he must die else , but going so alone , and having none to help him , he goes very heavily . But now suppose another that is to go into the presence of a King , and the Kings deare and only Son , Shal take him by the hand and say , come , I wil go with thee , and what hast thou here ? a petition , come give it me , and I wil present it to my father , and I wil get it granted , O! how merrily and cheerfully doth he go into the presence of the King. Just so it is between a legal performer of duties , and an evangelical performer of duties , those that performe duties in a legal way , and go into the presence of God in a legal way , they go alone , they have no body to go with them to help them , and this must needs make them to go very heavily : But a beleever needs never go into Gods presence alone , it may be you are at prayer alone in your closets , but you are not in Gods presence alone , Christ takes you by the hand , and carries you into the presence of your father , and those poor petitions , and broken prayers that you present , Christ takes them in his hand , and presents them to the father , and this the soul may see by faith , and O! how comfortable is this ▪ when duties are performed in such a manner as this , I go to a duty , but Christ stands by mee , takes al that I have to tender up to the father , and he tenders it up for me . Fourthly , Another way is this , That now al duties that are performed by a beleever , they are performed from the Law that is written in his heart , he is made a Law unto himself , there is the spirit of Christ put into him , that now he doth not performe duty because he must do it , but because it is suitable unto the divine nature that is put into him , for so the scripture saith , we are partakers of the divine nature , there is the very spirit of Christ put into a beleever , and the Law of Christ written in his heart , so that there is no duty that God requires of him , but the Law of that duty is written in his heart , to do it and according to his measure , he can say as Christ did , It is written in my heart to do thy wil O! Lord , what doth the Lord require such and such duties to be performed and doth my conscience tel me in the name of God , that such duties are to be done ? Lord , this is even written in my heart and therefore Lord , I come , the Lord would have me do this , and it is no other but what is written in my heart to do . Conscience tells me I must do it , and it is no sooner told me by my conscience , but my heart tels me I am ready to do it . Now what a rest is this in performing of duty , when there is a disposition in the heart of a man or woman to do the duty that God requires of them , they are a Law unto themselves , there is no duty that God requires from them , but if there were neither heaven nor hel , yet they would do it naturally , it is as natural to them to do the wil of God as for a fish to drink in water . It is said of wicked ones , that they drink in iniquity as the fish doth water , sin is natural unto the wicked , and grace is likewise natural , though not altogether so natural , for there is nothing in the heart but makes sin natural . But it is true , when one is a beleever , there is somthing in the heart opposite to good , I but there is a principle in the heart that makes it natural for the soul to drink in the Commandements of God , as a fish drinks in water , and therefore beleevers , so soon as ever they have any touch of Christ , how readily do their hearts come off to duty . As for instance , in Zacheus , you know how Christ came to look upon him , there was a touch of Christ upon his heart , and presently he comes off , and though before he was a covetous man , and there was covetousness in his heart , and he had got much by forged cavillation yet presently he saith , Behold the half of my goods I give to the poor , and if I have taken any thing from any man by false accusation , I restore him fourfold . Now what duty is harder then restitution ? when a man hath got much by wrong to restore it again , as often you have heard , you can have no comfort , al your sorrows wil do no good , til you have made restitution and the ground is plain , because til you make restitution you continue in the wrong , you have done wrong to such a man , such a time in his estate , wel , you do him wrong to day , and to morrow and the next day til you restore , I say you continue in your sin til you restore , if you be able to restore . Now you cannot say a man repents of his sin , if he continue in his sin , and you continue in your sin , though God doth not require you to go and make your self known to them , yet though your persons be not known to them , the wrong must be made known to them , Just so is the difference between one that is only under the terror of the Law , and one that hath got rest in Christ , the difference is as in a Ship , a Ship that hath one part of it sticking in the mud and sands , and the water beating it up and down , and ready to burst it in peeces , but now if the tide come and fetch it off , And it is got upon the streame , then you may by the touch of a little finger thrust it this way and that way with ease , when it is once upon the water : So it is with a heart before it comes to Christ , when it hath only conviction of conscience , though it have some illumination , that is as the water that beats the heart up and down , and it cannot be at quiet , but is ready to be burst in peeces , I but it sticks in the mud stil , and therefore duties are very hard , and Conscience doth but only tire the heart , and beate it , and trouble it , I but now when it is come to Christ , it ls like the Ship a float upon the water , and now upon any touch of Christ it is ready to be put upon this duty , and the other duty , and the motion of the soul now is without any danger or trouble , it moves up and down with ease , when the heart is got off from it self , and the world , and the creature it moves in the waies of God with aboundance of ease , set such a one upon the hardest duties you wil , and he goes on with a great deal of ease , and quiet and Rest of spirit , he doth not think the Commandements of God hard , doth not look upon the commandements of God now as hard commandements , whereas one that is legal in performing of duty , though he do the duty , he looks upon the comand of God as a hard commandement You have an excellent scripture for that in the first of John 5. and the 3. Speaking of beleevers that when once they come unto Christ , the commandements of God are not greivous unto them . This is the Love of God that we keep his commandements and his commandements are not grievous . But one that is in Christ , a beleever , upon any commandement , though it be never so greivous and hard to flesh and blood before they come to Christ , as in the commandement of Restitution , I wil mention that , I might mention others as to pray in your families , to be constant in prayer morning and evening , and to keep your heart constant in praier to God , ' it s perhaps grievous to those that perform duties in a legal way , but when once the heart comes to God , then the commandement of God is not grievous . I do not say , but corruption may now and then prevail and then they are burdensome , but when the heart hath got grace , the commandements of God are not burdensome at al , but they are easie to the soul , for so Christ saith in a few words after my text , My yoake is easie and my burden is Light. Many people complain of the way of God , Oh! the way of God is so hard , and duty so strict , to live so exactly , who is able to do this ? I confess in the way you are in it is tedious and hard , but if you had the spirit of Christ , and were come to Christ , those duties that you account now hard , would be easie , you would never have more comfort , more ease and quiet , then when you are performing of duty . You wil think this a riddle , to say , that the soul should never have more ease , rest , quiet , and comfort then when a man walks more strictly and exactly , and keeps to the rule . Now saith a carnal heart , this is a miserable bondage , that ministers cal for strictness , what a bondage and weariness is this , as they in Malachy say , now you think this so , Why ? because you are but legal al this while , and if you did performe duties stil in that way , they would be a burden to you , but you mistake in this , you think there is no way to keep Gods Commandements , but in a Legal way , I but know this , there is an evangelical way to keep Gods Commandements , Gods Law , and that makes every duty to be easie and light un●o the Soul· You think there is no such quiet and content of heart , as to be at liberty , and to satisfie the flesh , and have your minds fully pleased , but were you acquainted with the mistery of Godliness , you would find , that those things that now are so easie , and give you so much quiet and comfort , would be the most troublesome things in the world & the strictness of Gods wayes that you think so burdensome , you would find to be the most easie and comfortable things in the world . And therefore let not the Devil steal you away from the strictness of Gods wayes by this delusion , certainly , he doth but delude you , O! that ye had but the spirit of the Lord Jesus in you ; and that you were come to Christ , you would find then ease in the most strict and difficult duties in the world , you would find your souls to be at ease in the performance of them . Fifthly , Duties are not burdensome unto those that are come to Christ , because that in Christ al duties have joyned together with them the promises ; when duties are performed in an evangelical way , when the soul is come to Christ then it looks upon evey duty that God requires , as having some promise annexed unto the duty , to inable the soul to do what God would have it do , and by this it hath now Rest in performance of it . Doth God require such and such things of me , then the soul doth not only look upon the commandement , but how a promise goes along with the commandement . As how , I might ●ance in divers scriptures , how promises go along with commandements , I wil give you but the comparing of one scripture for the present . Compare the 10. of Deuter. with the 30. of Deuter. In Duter . 10.12 . there you shal find it thus . And now O Israel , what doth the Lord thy God , require of thee , but to feare the Lord thy God , to walk in al his waies , and to Love him , and to serve the Lord thy God with al thy heart and with all thy soul , to keep the commandements of the Lord thy God , and his statutes which I command thee this day for thy good . Then at the 16. verse , Circumcise therefore the foreskin of your heart and be no more stifnecked . Here you see what God requires , they are great things that God requires , that we should feare the Lord , and walk in his wayes , and love him , and serve him with al our heart , and keep his commandements and statutes , and circumcise our hearts , and the like , these are hard duties , being performed in a legal way . But now , when the soul is in Christ , see what a promise the soul finds together with these commandements , In the 30. of Deu. and the 6. The Lord thy God wil circumcise thy heart , and the heart of thy seed , to love the Lord thy God with al thy heart , and with al thy soul that thou mayest live . Here God requires them to circumcise their hearts , that they might love him , and feare him , and keep his commandements but that is the Law , were there no more it would be a very heavy burden , for a poor soul to have this ly upon it , that I must love the Lord with al my heart and with al my might , the Lord knows what distractions I have in my soul , and in my heart , God requires me to cercumcise my heart , I am not able to do it . but now mark how the Gospel runs , in the Deu. 30.6 . And the Lord thy God wil circumcise thy heart , & the heart of thy seed , to love the Lord thy God with al thy heart and with al thy soul that thou maist live· The Lord wil do it , the Lord commands me to do it , and yet withal the Lord saith that he wil do it . I might instance in a great many other particulars , that the Lord requires first what we should do , and if we be left here , now it is hard indeed , but then if we can find a promise where God promises that he wil do it for us , this wil be easier to us . And indeed this is the diffierence between the Law and the Gospel , the Law commands us what to do , and gives no strength , but the Gospel never commands us to do any duty , but there is a promise that engageth the Lord to help the soul in the performance of that duty . And now , is not here rest for the soul ? when the soul shal look upon the large extent of the duty that the Law of God requires of it : The Law requires of me to love the Lord with al my heart , and with al my soul , and with al my might , and to keep his commandements and statutes , and to circumcise my heart , Lord ! what shal I do in this ? Now then when the soul can look upon Christ , & the covenant of grace , & consider , that that runs thus that the Lord wil circumcise my heart , that I may love the lord with al my heart , & with al my soul & that I may keep his commandements & his statutes , that God doth as wel ingage himself to inable me to do the duty , as he doth require me to do the duty , now here is rest unto the soule . I wil conclude this particular with this one similitude , as it is with the body , Physitians observe , that together with every veine where the blood runs , there runs likewise an artery together with the veine , now the artery is the vehiculum of the spirits that are in the body of a man , that puts liveliness and quickness into the body : So for al the world thus it is in regard of the commandements of the Law and the Promises of the Gospel . I compare the Commandements of the Law unto the veines , they are these duties required of thee in the whol course of thy life , but if thou hast veines of blood , and hast no arteries , no spirit , thou wilt be but dul , though the blood be ful in the veins , yet there wil be little strength . But now there is the spirit that goes along in the arteries that gives life to the veines . So now , they that are under the Law they know many duties that they ought to do , I but except they have the promises of the Gospel , to goe along with them , they have little life , little activity to do the duty . Therefore Christians , when you heare any duty out of Gods word that you ought to performe , consider , here is the duty , here is the veine , I but where is the artery , there is a promise in the word that goes along with the duty to inable me to performe the duty . Now if I take both together I may go on in the way of Godliness with a great deal of ease and quiet , and no duty needs to be troublesom to me . The want of the knowledg of this one thing makes the lives of many people to be very disconsolate , and makes them go on deadly and dully in the performance of duty , whereas if they would make use of this one thing , when they are put upon any duty to search and find out in the word the promise wherein God inables us to do the duty , and plead the promise , and say , Lord , thou requirest the performance of this duty , but thou hast promised to inable me to do it , I say , if thou wouldst do thus , thou wouldest find that thy duties would not be burdensom to thee , but thou wouldest say , wel , I see my soul hath rest in Christ in the performance of al those services that heretofore have been very greivous and burdensom to me . Object , I But you wil say , We have many promises in the Gospel to inable us , but the promises are conditional , and I may forfeit the promise by not performing the condition . Answ . To that I answer , We have in the Gospel , absolute promises , as wel as conditional promises : there is some promises that depend upon no condition at al but only beleeving , as that promise where the Lord saith , I wil take away the heart of stone and give a heart of flesh , what condition is there ? does God say , that if you first repent , and performe such and such duties that I require of you , then I wil take away your heart of stone ? No that is an absolute promise . And so likewise that promise ▪ I wil put my feare into your heart , that you shal not depart from me : God doth not make this promise with condition . You wil say , Why then hath not al their stony hearts been taken from them because the promise is absolute ? I answer , it is absolute from any precedent condition , but yet God would have us come to the promise , and close with the promises and cast our souls upon it , he does not promise to do such and such things upon condition , that if you wil do such and such things before , then I wil do this and that for you : no , but only this , do you cast your soul upon the promise and depend upon it : and when thy soul is at a loss in regard of conditional promises , when thy heart misgives thee , and tells thee , that thou hast not performed the condition of such & such promises , & that therfore they do not belong to thee and thou canst not for the present have comfort in the conditional promises , then make use of absolute promises , and cast thy soul upon them , and they wil bring in the conditional promises ; and know this , that al conditional promises depend upon absolute promises in the Gospel : and as when thou canst not make use of conditional promises thou maist go to absolute promises ; so when thou makest use of absolute promises , thou shalt be inabled to do what is required of thee in conditional promises . And here is the difference between the Law and the Gospel ; the Law requires , and doth not give strength to inable to do what it requires , but the Gospel requires , and gives strength to performe what it requires . Sixtly , There is rest unto those that come to Christ in this , because when they performe duties in Christ , they do not performe them that they might have life or that they might have pardon , that they might get life by them or that they might obtain pardon by their duties , but they performe them now as the fruit of their life , and as a fruit of their pardon , and this is a great deale of rest and ease to the heart , in the performance of duties . There are many poor troubled souls , whose consciences pul them on to duty , but why do they performe them ? because conscience accuseth them for their sins , and they know what need they have of Gods mercy , they stand guilty before God , and therefore they perform duties that they might get a pardon , and they know that they were made for eternity , and therefore they make conscience of duties that they might get eternal life by them , as I when I opened shewed the burden that there was in legal performances . But now when the soul comes to Christ it hath rest in this , for the very first thing that is done in Christ is that al thy sins are discharged , the pardon is granted , and thou art put into an estate safe for thy eternal life , and al the hazard of eternal life is now over . Now then , that that is required of thee , is only as the fruit of the pardon of thy sin , and as a fruit of thy safe condition that thou art put into for thine eternal life , and here is a great deal of difference , between performing of duties that I might have pardon , that I might get eternal life by it , and performing of duties as a fruit of my pardon , and as a fruit of the assurance of my wel being to al eternity . As for instance , a man that is in danger of his life , stands before the judg , and there is no way for pardon for him , but he hath his book given to him , as you know the way is to have the benefit of the Clergy ( as we use to cal it ) now when he knows if he reads he shal have his life , but life lies upon it , and the judg is strict , and sets one by him , that the ordinary shal not prompt him , and he wil have him read out : and his life lyes upon it . I suppose you have heard of some that were able schollers , and able to reade wel enough at other times , yet at such a time were not able to read one word for a world . But suppose this man now have his pardon , and you then put him to read , then he can read with delight , he hath freedom enough now to read , his eyes that were bound before are loosned . Now suppose he were to read a Psalm of mercy before he had his pardon , and when he had his pardon there is a Psalm of thankfulness for his life given him to read , he could read it then with delight , just thus it is with those that performe duties in a legal way , they stand before God as their judg , and look upon what they performe as that which their souls depends upon , that if I do not do such and such things that is commanded me , my soul lyes upon it , alas this straitens the heart , and it is put into a condition of feare . But now when the soul is come to Christ , and the Lord hath granted pardon to it and hath quieted it by the blood of his son , now sayes God , read , performe duties , and let al the duties you performe be in way of blessing my name , and praising of me , for giving of you your lives . And indeed , this is the principal ground of al that God requires of such as are come to Christ , meerly that thou shouldest go out before the Lord in way of thankfulness for pardoning thy sins , and accepting of thee in his Son. And so likewise if so be a man were amongst his enemies , and should be set to do some work and business , and is set so to it , that if he do not do it , he is a dead man , they wil have his life if he doe not do it , alas , he goes about it with a great deal of dread and fear . But now , if this man should come home to his fathers house , and his father sets him about a work , and he doth it so , that though he would not do the work , yet he should not loose his life , he should go about it with a great deal more freedom of spirit . Thus it is with beleevers when they come to Christ , they come to their fathers house , and their father sets them about workes , but so as he wil not lay their lives upon it , their soul doth not ly upon their duties , thy eternal estate doth not lie upon duties ; as heretofore you have heard in being freed from the Law , so now make use of it in deliverance from legal performances . That the Lord though he wil be strict to mark what is done in every duty , he wil not be strict to take advantage of thee . It is true , it is said that the Lord spared not his owne son , but he wil spare thee . In Malachy 3.17 . The Lord wil spare them as a man spareth his own son hat serveth him . And so in the Romans it is said God did not spare his own son , and yet in Malachy that he wil spare thee as a man spareth his only son that serveth him . What should be the meaning of this ? That God should not spare his only begotten son the Lord Jesus Christ , he wil not spare him , but thee ? This is the reason , he did not spare him that he might Spare thee , here is the reason why God wil so spare thee in the performance of thy duties , because he would not spare his son , he was so exact to him that he might not be so exact to thee . Indeed when Christ came to performe duties , the life of al the world , lay upon that , that if Christ had failed in one thing , the life of al the world lay upon it , yet so they lay upon him , that they were not grievous to him , because he was most able to perform it : But thou must make use of Christs performances in way of obedience so as to give thee rest & ease in performance of thy duties , think thus , I come now to performe duties , and thankes be to God , my life , my eternal estate , lyes not upon it , but Christ what he performed my soul , and al the world lay uyon what he did , and the weight that Christ was willing to take upon him in his obedience , is that which makes any obedience so easie and comfortable to me . I remember we read in the Law , that in peace offerings , a female was accepted : in other cases ordinarily God required the male , but in peace offerings , the female ; now peace offerings was for thanksgiving , and indeed the whole life of a Christian is nothing else but a peace-offering , his whol conversation , al the duties that God requires of any christian it is nothing else but a peace offering , to offer an offering of thanks-giving for the mercy he hath received from Christ , in this peace offering the Lord accepts of a female , though it be but weake , And this is the sixth thing wherein the rest of the soul in the performance of holy duties , when it is once come to Christ doth consist . Seventhly , As the soul doth not performe duties that it might get life thereby , it is not in that way now , so the performance of duties when the soul is come to Christ , is a part of eternal life it self , and therefore there is rest in it , it is so far from getting eternal life by it , as it is rather eternal life , it self , then so much as any way to eternal life , for this may be said , though I performe duty , it is true , God hath taught me so much , that now under the Gospel we must not think to get eternal life by our duty , by our works , this is popery , yet it is the way to eternal life the way that tends to it , it is , via ad Regnum , the way to the kingdom , though not the cause of Raigning . Nay , I wil shew you a further thing then so , the wayes of obedience and holiness in a Christians course , they are rather eternal life it self , then the way to it , they have more excellency in them then being the way to life . It is true , it were a great deal of ease and rest to ones spirit , to consider of holy duties but as the way to heaven , if a man were going a journy , and knew the ende of his journy should be very glorious to him , if it were to receive a crown , a kingdom , though it were a boysterous day , and stormy weather , and the way were very foul , he would not be troubled at it , but he would account it very comfortable , to know that he is in the right way , for he thinks this wil lead me to my journeys end , and when I come there , that wil make amends for al. And the truth is , there were ease and rest enough in the waies of God , if God did reveale no more unto a soul then this , these are the wayes that lead thee to life and salvation , that lead thee to a kingdom , to glory ; especially considering that before we were out of the way , we were wandering in the wayes of death and destruction , and God by his Almighty hand hath brought us into the right way . When a man is going a Journy of great consequence , and he is gone out of the way , and God by his providence hath brought him into his right way , O! what ease is in his spirit : Before , when he was out of the way , what distraction and disquietness of heart , but now when he comes into the way , Oh! what ease and quiet is in his spirit , so I say , this were ease and rest enough of spirit to know , that whereas before the soul was wandering in the path of death , now it is in the path of life . But I tel you further then so , that when thou art performing of holy duties , and exercising of the grace of God ; in the performance of those duties , thou art not only in the way of eternal life , but thou art in eternal life it self , not only in the way to the kingdom , but in the kingdom , not only in the way to heaven , but in heaven , it is eternal life , This is eternal life to know thee the true God , and thy son whom thou hast sent into the world . And that place in the Epistle of St. John he speakes of a murderer , one that did hate his brother , in the first of John 3.15 . Whosoever hateth his brother , is a murderer , and you know that no murderer hath eternal life abiding in him . Then it appeares , that one that loves his brother , and is Godly and gracious , hath eternal life abiding in him , for that must needs follow , if this be the evil condition of a wicked man , that hates his brother , that he hath not eternal life abiding in him , then by the rule of contraries , it must needs be a truth , that he that hath holiness and loves his brother , he hath eternal life , abiding in him , and therefore such a one he hath eternal life already to come downe to him , & he is in heaven already . So the scripture makes grace but the beginning of glory , it is no other but the very beginning of heaven in the soul . And therefore in that golden chain in Rom. 8.30 . Whom God hath predestinated them he also hath called & whom he hath called them he hath justified , & whom he hath justified them he hath also glorified . Marke but where is the link of sanctification , It is not , whom he hath predestinated he hath called , and whom he hath called he hath sanctified , and whom he hath sanctified he hath glorified . One would have thought the chain should have gon along in that linke , but there is no mention of sanctification , Why ? because sanctification is nothing else but glorification begun , and glorification is nothing else but the perfecting of sanctification . Now I beseech you observe this as a most special thing that belongs to a Christian , the best duties that we performe are nothing else but the life of heaven to us , nay the truth is , it is the life of God. And therefore it is said of ungodly men before they come to Christ , they are strangers to the life of God , therefore when thou art come to Christ , thou hast the life of God in thee , and the life of heaven in thee , and the beginning of Glory , Glory and eternal life thou doest live whilst thou art in performance of holy duties . What is the happiness of heaven , but for the Saints and Angels to be exercised in magnifying the riches of God , and of Christ ? now thou beginnest it here , and therefore if thou knowest what this is , thou art not , I say , to look upon any duty that thou performest meerly as a duty but thou art to look upon it as a priviledg , yea as part of thy wages . That is a certain truth , that Gods work , it is wages , and the improving of that principle would help us very much in our Christian course , if thou didst live and account every duty that thou performest to God to be wages , Oh! with what sweetness wouldest thou go on in the performance of those duties that God requires of thee , thou art receiving thy wages when thou art performing of duties . In Rom. 6. and the last . The wages of sin is death , but the gift of God is eternal life through Jesus Christ . At the 22. verse it is thus . But now being freed from sin and become servants unto God , you have your fruit unto holiness , and the end everlasting life . For the wages of sin is death , but the gift of God is eternal life through Jesus Christ our Lord. You have your fruit unto holiness , it is the fruite unto holiness which is the gift of God , and holiness it is nothing else but the gift of God , and the beginning of eternal life , the fulness of eternal life , that indeed is the end of it , but the fruit that you have for the present it is holiness , and that holyness that is the gift of God , it is the beginning of eternal life here in this world . Then indeed is a christian wel improved in Evangelical obedience , when he doth account duties to be mercies , and when mercies are turned into duties , as when we turne Gods mercies into duties , that is an argument we receive Gods mercies from a Covenant of grace , and there wil be linkes of Gods mercies towards us , so when we account our duties to be mercies , that is an argument there is evangelical obedience in the heart , and there wil be a constancy in the heart in performing of them . Those that performe duties in an Evangelical way , they look upon them as a golden chain about their necks for ornament , and not as a chain about their necks as bonds and Fetters to tie them to them . Here is the difference between one that performes duties in a legal way , and one that performes duties in an Evangelical way ; One that performes duties in a Legal way , he lookes upon duties as bonds about his neck , he is bound to them as with a chain ; but the other that performes duties in an Evangelical way , his duties are as ornaments , as chains of Gold about his neck . And the ground of this similitude , I have in Prov. 3.22 . My son keep sound wisdom and discretion , so shal they be life unto thy soul , and grace unto thy neck . The wayes of wisdome , that is the wayes of Godlyness , they are life to the Godly , and they are a grace to the neck , that is , they carry Gods commandments about with them , not as a prisoner carries his chaines , but as one that carries a chain about his neck , and he glories in it . That place is very observable likewise for this , that you have in Deuter. 33. comparing ver . 2. with the words that follow after . Verse the second , The Law of God is called a fiery Law. From his right hand went a fiery Law for them . But marke verse 4. Moses commanded us a Law , even the inheritance of the congregation of Jacob. From hence this note plainly results , that let there be never so much seeming severity in any Law of God , in any commandement that requires duty , yet even this commandement of God is accounted an inheritance unto the soules of the Saints of God , to be as the joy of their hearts , they account their riches to be in Gods commandements , not only to be in heaven , but the very commandement they account their riches , and their happiness . Many men and women take upon them the commandements of God , and the duties of obedience , as necessary burdens , they must do them , I but the Saints , those that come to Christ , they take the commandement of God upon them , as that wherein their riches , their glory , the joy of their heart doth consist , and therefore how often do you heare of David saying , that the commandements of God were sweeter to him then hony and the hony combe . That they were more delightful to him then gold and riches . And so in the Proverbs Better then Rubies and precious stones . He doth not say , the glory of heaven is better then al these , but the way of Wisdom , and the commandements of God are better then al these , So that here is the life of a Christian , he performes duties not onely as a way to heaven , but as an injoying of heaven while he is serving of God ; and this is the seventh particular , wherein the rest of the soul in Christ doth appear , in the performance of holy duties . Eighthly , When a Christian is brought to Christ , Christ gives him rest in the performance of holy duties because that Christ doth elevate and raise his spirit to be some way proportionable to whatsoever God requires of him , ther 's an elevation of spirit , a strengthening of the spirit in Christ to come to some kind of proportionableness to what the Law of God requires of them . It is true , set a poor weake man , a sick man about any hard worke , and Oh! how tedious is it unto him , for a sick man , to go and carry such a burden , or to do such a hard work , it is very irksome unto him , but now when this man comes to be healthy and strong , to have his veines ful of blood , and his arteries ful of spirits , now he goes along in his work and accounts it no burden at al , because he hath got strength in him . So the commandements of God they are hard to those that performe them in a natural way , from a natural conscience , notwithstanding al the strength that can come in by a natural conscience , the commandements of God are very hard unto them ; but when once the spirit of Christ comes , there is strength . As it is said where the spirit of Christ is there is Liberty , so where the spirit of Christ is there is streng●h , As the holy Ghost speakes in Isa . 11.2 . The spirit of the Lord shal Rest upon him , the spirit of wisdom and understanding , the spirit of counsel and might , the spirit of knowledg and of the fear of the Lord. The spirit of counsel and Might shal Rest upon Christ , and so in the measure of it , the spirit doth rest upon every member of Christ , the spirit of Life , of Might and of counsel . And therfore the Apostle St. Paul. saith in the 2. of Tim. the 1. and the 7. For God hath not given us the spirit of fear , but of power , of Love , and of a sound minde . This spirit of power is in those that are come to Christ , there is a power of godlyness in them . They are said in Coll. 1.11 . To be strengthened with al might according to his glorious power . The Apostle at least prayes for that , to intimate thereby to us , that there is that to be had in Christ , there is a strengthening with al might , according to his glorious power , unto al patience , and long-suffering with joyfulness , giving thanks to the father , which hath made us meet to be partakers of the inheritance of the Saints in light . Though they be weake , yet they have a union with one that is strong , wherein they may come to be strengthened with al might , not only according to Gods power , but according to his glorious power , unto al patience and long-suffering , with joyfulness . The duties of patience long-suffering , are as hard duties as any , hut in Christ there 's the glorious power of Christ let out to strengthen them to the duties of patience and al long suffering with joyfulness . CHAP. XXXV . Two other wayes whereby the former point is cleered , with some consequences from the same and the use of the whol . The First way is , that whilst the soul is performing duty , the strength of it is continually renewed . Secondly , The soul hath the love of God shed abroad into the heart . The first Consequence is happiness of a Christian here . Secondly , Hence cometh the perseverance of beleevers . The use of al is to exercise much faith in Christ . Ninthly , The Rest that the soul hath in Christ , that is to goe on in duties with freedom of spirit , without making them burdensome to it is this ; when the soul comes to Christ , it hath not only strength to do the duty , but whilst it is performing of duty it hath this strength renewed , and it receives in sweetness , and good , and strength from Christ , while it is in action , while it is in the performance of duty , and his duty is very easy , sweet , and comfortable unto him . As thus , if a man be doing a work that is hard , suppose he layes on upon a knotty piece of timber , and there is nothing comes of his work , and it doth not go on before him , and he spends his strength and gets nothing for the present by his worke , he quickly grows weary . But now if a man be doing a work that the more strength he spends , the more he gets , the more his strength is inlarged , the more renewed , and never gets more strength , then when he is spending of strength , and that when he is at work he receives in sweetness by it , surely this man wil go on in the work , he may work singing , when al the while he is working , he spends not so much strength as he gets , and he doth not only work to receive wages , but there is commings in , sweetness comming in the very time of his work , this man works with a great deale of ease . Thus it is in Evangelical obedience ; when a soul comes to performe duties in this way , now his strength is renewed day by day , the more service thou dost for Christ , the more strength comes in . As now a man that is benummed with cold , perhaps you that are marriners , when you come to handle your cables , or any thing in the ship , you can scarce feel any strength by reason of cold , but when you are at work , and you begin to be warme , your strength comes in . So it is with a Christian , when he begins to perform duties , it may be he is dul , dead , and the like , but let him go on in the duties , and then strength wil come in . I appeale to many of you that have performed duties , you have gone to do a duty , and you have been dul , and unfit for it , and you have been ready to let it alone thereupon , wel but conscience puts you upon it , and you must do it , now when you were in the duty , hath not Christ come in and hath not the strength of Christ come in to inable you to do the duty that you never could imagine it , which for ever might be an incouragement to you to go on in the duty , and to avoid that temptation , never to neglect the duty from any unfitness to the duty , for when you are at the duty , then comes in strength from Christ to performe the duty , for you cannot expect strength to come in before you come to the duty , but up and be doing , and then strength wil come in . Yea , and the more duty you do , the more strength wil come in ; and hence it is , that a Godly man , though he may be weary in duty , yet he can never be weary in doing of duty , he may see a difference between himself and carnal men . Take a Godly man , though he may be weary in duty , yet he can never be weary of duty , whereas it is otherwise with those that performe duties in the strength of a natural conscience , those that perform duties in the strength of a natural conscience , are weary in working , As some tools you know wil weare in the using , but others the more you use them the more brighter and better they wil grow : So it is with those that perform duties in the strength of a natural conscience , they wil wear away , and that is the reason that they leave them off , but one that performes duties in an Evangelical way , the more he doth the more he shal be able to do , and therefore Christians , let that be an incouragement to you , the more you do , the more you shal be inabled to do , he that had five talents and used those five talents he had more talents given him , and he that had but one , and sate down sullen and used it not , it was taken from him ; and as strength comes in so thou shalt suck in a great deal of sweetness into thy heart . In the keeping of thy commandements ( saith David ) there is great reward not only for the keeping of them , but in the keeping of thy commandements . Now when a man is working , if so be he had his wages comming in every houre when he is a working , it would incourage him , but if he thinks he must stay for his wages that is more greivous , the work that is done with present sweetness comming in , that work is an easy work , and that is the reason of that expression In Hosea , 10. vers . 11. Ephraim is as a heifer that is taught , and loveth to tread out the corne , but I passed upon her faire neck , I wil make Ephraim to ride , Judah shal plow , and Jacob shal break his clods . The text seemes to be hard at the first reading , but there is much in it , suitable to what I am speaking of Ephraim is as a heifer that is taught and loveth to tread out the corne , but saith God , I wil make Ephraim to ride , Judah shal plow , and Jacob shal break his clods . I wil make Ephraim not only to tread out the corne , but to plow. The meaning was this , you know that was the law , you must not muzle the mouth of the ox that treadeth out the corne . whereas we thresh the corne , they had their oxen to tread out the corne , and it was the law , that al the while he was treading out the corne , his mouth must not be muzled , but he might feed al the while he was treading out the corne , now this was easier then when the beast was sent to plow , and had no corn to eate the while . Now saith God , Ephraim loves only easy work , if he may have the work that is sweet for the present , Ephraim is content with that work , but Ephraim doth not love the work that is difficult at first and sweet afterwards , So this shewes that one that is of a lazy disposition , he loves the work that hath sweetness at the present . Now truly , there is no other work that the Gospel requires at our hands , the Gospel doth not require so much plowing , as the work of treading out the corne Al the work that the Gospel requires of beleevers , is such as the heifer had while he was treading out the corne , that is , al the while thou art working , thou maist be eating , thou maist have the blessed sheaues of the Gospel to feed upon , for there doth come a constant sweetness into the hearts of the faithful in doing the work of the Lord , go on in doing the work of the Lord , and thou shalt find rest and sweetness in thy soul comming in upon thee . And that is the reason that Schollars can study so hard , many houres together , which would be tedious unto others , I put it to you that are imployed in other things ▪ that think the work of a schollar so easy a work , get up in a morning , and shut your selves into your closet , and read , meditate , and write for two or three houres together , and then come forth and go to it again , and spend half a day , or a whole day together in studying , meditating , & writing , and see if you do not find it more tedious and tiresome to the flesh , then any other work . But now Schollars though it is tiresome to the flesh , they can go on and make it easy to them , why ? because they find sweetness in their work , it is not with them as with ●ther men , other men work that they may have wages afterwards , but al the while they are about their work , they have truths come in , and heavenly notions comes in to them , while they are about it , and so makes the work easy unto them , this is happiness of a Christian that the while he is in his work , the sun of righteousness shines upon him , and there is sweetness comming in unto him , and herein is rest and ease in the performance of duty . Tenthly and lastly , When the soul comes to Christ , it finds abundance of rest in holy duties , because now it hath the love of God shed abroad in its heart , and that makes every thing delightful to it , the love of God is shed abroad in the heart , you know Jacob , because he loved Rachel , though he was abroad in frosty nights , he accounted it nothing , because he loved Rachel : Oh! when the love of God is shed abroad in the heart of a Christian , then there is nothing that he doth but is delightful to him it makes every thing easy . For that is a certain rule , that love is ashamed to mention any difficulty , you never hear love to complain of any thing to be heard , and those that complain of holy duties to be heard , certainly they want the love of God. Now you have heard in these ten particulars , wherein the ease and rest of spirit in performance of holy duties doth appeare , there is much more to be said in the latter end of the Chapter , when it is said that Christs yoke is easy , and his burden light , which if God give opportunity we shal come unto . APPLIC . I. Now from al this , first , here you may see the happiness of a Christian , you do not think that a Cristian is happy here , but he shal not have only heaven hereafter , but his way to happiness is heaven here , Oh how good is the way of the Gospel , that gives us rest in our way to heaven , such rest that al the malice in the world and of 〈◊〉 , cannot disturbe the peace and rest of a Christian . II. Hence we see the reason , why true beleevers do persevere , you hear oftentimes speaking of the doctrine of perseverance , & you are ready to thinke , I but is it certain the soul that once comes to have true Grace shal certainly persevere ? yes , certainly , one that is once come to Christ , wil not go from him again , why ? because there is so much rest in holy duties . It is true , those that are drawn to holy duties they wil not abide , as it is said , The son abides in the house but a servant abides not alwaies in the house . So , such as perform duties in a legal way , they wil be gone , they wil not abide , but now one that is come into Christ and hath a son-like disposition , he continues . As we say in phylosophy , no violent thing or motion is perpetual , and indeed , those that performe duties in a legal way , a hundred to one , but they wil prove Apostates at last , but one that performes duties in an Evangelical way , wil continue and hold out unto the end . III The maine use of al is to stirr up the hearts of those that are Godly to know what the Gospel means , to exercise much faith in Christ that they might have much comfort in performance of duties . Do not content thy self that thou doest duty , but think with thy self , Oh I have heard of such a way , that Christians in performance of duty find a great deale of rest and ease , why should not I get that way . Thou hearest of it , Oh! that thy soul might be unquiet til thou comest to understand the way , then your duties would be more sound , more spiritual , more supernatural , more acceptable then they are . The Lord loves a cheerful giver and so he loves a cheerful server , you love to heare your servants sing at their work , but if you set your child or servant about a work , and he goes heavily and dully about is , grumbling and pineing , and think you to be a hard master , then he doth but a little work , so they that perform duties in a legal way , the truth is , they perform little duty , and that is not acceptable , but when a soul comes to find rest in duty , it makes it more spirituall more plentiful , and more acceptable , and those duties are very pleasing unto the Lord. CHAP. XXXVI . Sheweth the Rest , from the remainder of Corruption to be Sanctification , and that to be a great Rest , Laid open in six particulars . 1. It is the right temper of the heart . 2. In it the soul doth in great part attain its end . 3. In it the Soul lives the life of God. 4. It raiseth the soul above the region of al troubles . 5. It turnes every thing to good . 6. It is the beginning of Glory . YOu may remember when we handled the point of the load that was upon sinners , we shewed , that the remainder of corruption was a great burden , it was so great a load , that it made the Apostle cry out , Oh! wretched man that I am , who shal deliver me from this body of death . How that was a load hath been already opened . That which we have now to do is to shew what rest is to be had in Christ against this fourth burden . Come to me ( saith Christ ) al you who are sensible of the corruption of your heart , and find the remainder of sin that is in your heart to be a burden , come to me , & I wil give you rest against that . We are not now to speak of the rest in deliverance from the trouble of soul in the sense of the guilt of sin , that was before spoke of , but now we are to speak of the rest , in giving power against the remainder of corruption that there is in the heart . This rest is the rest of Sanctification that here we are to speak of , I wil give you rest . And in this point there are a great many of useful and sweet things , that might require very large handling , but I shal endeavor as much as I can to contract al within a few things for this rest of Sanctification . There are in it these five things to be followed , that ye may see cleerly the method that I shal proceed in , and so go along with me . First , I shal shew you , that Sanctification is a great rest to the soul , or deliverance from corruption , is a great rest to the heart of a beleever , there is much rest in Sanctification . Secondly , That this rest it is in Christ , al our Sanctification and helping against corruption is in Christ . Thirdly , How Christ comes to be this rest unto the Soul. Fourthly , Some consequences that wil follow from this consideration of Christs being the rest of Sanctification unto the heart . Fiftly , Conclude with exhortation to come unto Christ for this rest . Sanctification the Rest from Corruption . I. Sanctification is great rest unto the soul of a beleever , the truth is , there is nothing troubles the heart of a strong beleever , but only the want of his Sanctification , nothing in the world I say troubles the heart of a strong beleever but that . It is time , a weak beleever is troubled for want of the apprehension of the pardon of his sin , a weak beleever hath trouble of spirit stil in the sense of the guilt of sin , but a strong beleever gets over that . A weak beleever hath trouble by the Law stil , because through the weakness of his faith , he is not able to make use of the Covenant of grace that God hath brought him into , so as to deliver himself from trouble that way , a strong beleever gets over that . A weak beleever performes duties , but there is a great deale of legality in his performance of them , that many times they are troublesom to him , but a strong beleever gets over that burden , but now the remaining corruption that is in the heart , none in this world gets over this . Indeed in great part the strong beleever hath got power there also , a great deale more then the weak one hath done , but the cheife burden that lies upon a strong beleever in this world is the remainder of corruption that is yet in him . And so for the next burden of affliction , the strong beleever gets wel over that too , but this is one cheife burden of the strongest beleevers that the world hath , that yet there is much remaining corruption in them . As it was in Paul , though a strong beleever , saith he . Oh wretched man that I am who shal deliver me from this body of death , as you heard it formerly opened to you , so that sanctification is a special rest that beleevers have , it is a rest . 1 In this regard , because it is the right temper of the heart . As corruption was a burden , because it was the distemper of the heart , as sickness is a burden , so sanctification it is the right frame and temper of the soul , and so brings ease and rest unto the soul . If your bodies be distempered with sickness , you are a burden to your selves by it , you know not what to do , a sick body first lies down in one place , and then in another , and wil change roomes , and change beds , & change postures , because he is a burden to himself . Let the distemper be gone , let the body be put into a right temper , and now he hath rest , now he can sleep quietly , now he hath ease in his body , his pain is over . Now sanctification is the health of the soul , then the soul comes to be healthy when it comes to be holy , holiness is the due temper of the heart and therefore it is rest . 2. Sanctification is the rest of the heart , because in that the soul doth in great part attain its end , now what is it that the soul rests in , so much as in its end ; every thing rests when it comes to its end , the end is as the proper place in which every creature rests , now by sanctification the soul doth attain its end in great part , as . First , it attains the end that God intended in the making of it a man or woman , now they attain in great part the end for which they are born , thou art born to that end that thou mightest be holy , that thou mightest live here in this world unto God , which by sanctification thou dost that is the end God aymed at , the end why thou art borne , why thou camest into the world . Secondly , It is the end of al Gods wayes towards thee , a special end of al the passages of Gods providence to thee , of al the workings of God towards thee in this world , of al the wayes of his providence to thee , that thou mightest be godly , that thou mightest live to him to his praise . Thirdly , It is the great end of Christs coming into the world , Christ came into the world , that he might purchase a peculiar people , Zealous of good works , and that he might sanctifie them unto himselfe . Fourthly , It is the end of al Gods ordinances towards thee , why dost thou enjoy any ordinance , but that they might sanctifie thy heart . Fifthly , It is the end , if thou beest one that is in any measure Gods already , it is the end of thy desires , what are the desires of a gracious heart , but that he might be holy to God , and be freed from the body of death . Sixthly , It is the end of thy Labor , what dost thou endeavor after ? what dost thou labor after , if thou beest Godly , but that thou mayest be more Godly , that thou mayest be more sanctified , surely that which is the end of our comming into the world , that is the end of al Gods wayes towards thee , that which is the end of al Gods ordinances , which is the end of thy desires , and the end of thy Labor , that must needs be rest , in attaining that thou must needs attain Rest . 3. Sanctification is rest unto the soul , in that the soul lives even the life of God , the soul doth not only live to God but lives in God , and therefore must needs live in Rest . You have a notable expression for that in 1. John. 2.24 . Let that therefore abide in you , which we heard from the beginning , if that which ye heard from the beginning shal remain in you , ye also shal continue in the son and in the father . You shal continue in the son and in the father . When the truths of the Gospel working on the heart unto holiness , abides in the heart , such a soul doth abide in the son and in the father , lives in God , and therefore must needs have rest , must needs have rest there where it lives in God. It s true , the Saints they live in the world , but as they live in the world so they live in God , even in God here . 4. Sanctification it must needs be rest unto the heart because that is a principle that raiseth the soul , above the region of al kind of trouble and molestation . As the Philosophers tel us , that here , in the inferior region , there are stormes , tempests , changes , and alterations , but in the region on high , the third region , that is above stormes , tempests , winds and blusterings , there is nothing but quiet , nothing but peace there . It is true , while the heart of a man or woman is grovelling here below in the world as al are til God raiseth them by Grace , their spirits are ful of trouble , vexation and molestation . There is no peace to the wicked , saith my God , but he is like the troubled sea which casts forth mire and dirt . As you heard in the opening of that scripture . But now when God gives grace , and sanctifies the heart , the Lord raiseth the heart above these regions of trouble , raiseth it on high , gets it up in the highest region , there is nothing but quiet , calme peace , ease , and rest unto the soul . 5. Sanctification is rest unto the soul , because it is such a principle , as turns every thing to Good , and that must needs bring rest when God sanctifies the heart , works grace in the soul , it is of that excellency , that it hath a virtue and efficacie in it to turne every thing to good . Now that were indeed a precious stone , that could turne every thing into gold that it toucheth . A great deal of labor there is about the Philosophers stone , that they say turneth other mettals into gold , now grace in the heart turnes every thing into gold , as it were , ever thing into good , it hath that excellency in it , that whatsoever befals such a man or woman , grace can turne it to the good of them . Al the workes of Gods providence , al things that seem to goe never so contrary unto the good of a man or woman that hath grace , if such a one do but act his grace , or her grace , this wil turne things that seem to be most contrary , to the good of them , it wil turne it unto good ; Those things that others vex at , and fret at , and , think themselves undone by , a gracious heart , one that hath grace can turne them to advantage , and get good by them , such a one that is in such a condition , they have got such a virtue from God , God hath given them such a principle within , as whatsoever befals them , he can by the acting of that principle turne it to Good. What need then such a man or woman have any trouble in this world ? no trouble , wil you say , do not such and such things fal cross to them , such and such afflictions fal as cross to such men as any others ? That is true , things may fall as cross to them as any , I but , they have a principle within them , that turnes al those crosses and afflictions to good , that we shal speake more unto in answering to the fifth burden of outward afflictions , but only to shew it now , in the rest that the soul hath in sanctification , because it turnes al things to good . Sixthly and Lastly , Sanctification is a rest to the soul , because indeed it is the beginning of glory , it is but the beginning of heaven , and we are in heaven , there is nothing but rest , there is peace and rest in heaven , sanctification is glorification begun , and therefore rest unto the soul . This now is the first particular , I wil give you rest , that is , come to me , you shal have power over your corruptions , you shal have grace and holiness , that shal be rest unto your souls . CHAP. XXXVII . Sheweth that Sanctification is only IN Christ . SEcondly , That this sanctification it is in Christ , al the sanctification of a Christian it is in Christ , there are some common gifts that God gives unto other men , there are gifts of nature , & there are gifts of common grace , gifts of the spirit of God that are beyond the gifts of nature , & yet they are such as are given in a common way to those that are strangers to Christ . The heathen had many cōmon gifts , and so others now may have many common gifts , but sanctification is the proper gift of Christ , it is only to be had in Christ . Al the strength of nature , natural abilities , education , morality , natural parts , can never raise the heart to the least degree of sanctification , I mean , of the sanctification that is saving . In a large sense it may be called a sanctification , as the scripture sometime doth , a setting some kind of men apart for such ends : but sanctification that is true holiness , that is the image of God , and the beginning of glory , that is only in Christ , and al the streng●h of nature , and parts , can never raise the soul unto the least degree of it . And that it is only in Christ , I shal give you some scriptures to shew it , and it wil further appeare , when we come to the third thing , in shewing you how it comes from Christ , which is the principle . That text is very ful for it , which we have in 1. Cor. 1.30 . if there were no other ; But of him are ye in Jesus Christ , who of God is made unto us wisdome , and righteousness , and Sanctification and Redemption . Christ is made unto us of God ; wisdome , to enlighten our blindness ; and righteousness , for our justification , and sanctification , and redemption ; that is , to deliver us from al kind of evil , to deliver us from the power of sin , and to renew the image of God in us , that is sanctification , and redemption , that is to deliver us from al kind of evil , and to bring us to the redemption of the sons of God , to the perfect liberty that is appointed to sons . Christ is made to us sanctification ; sanctification , that is , not only that Christ hath merited our sanctification , but in a further degree , efficiently , so as our sanctification is from him , and it is he that workes it in us , and upholds it in us , the beginning and the progress of our sanctification , it is from him , as wel as merrited , by him . For we are to know , that Christ hath laid down his life to merit of God the father , as wel sanctification , as justification , or glorification . Christ hath not only laid down his life for to merrit the pardon of our sins , to purchase that from God , to save us from hell , but it was a special end of Christs laying down his life , to merit our being set at liberty from the bondage of our sins , our deliverance from corruption the renewing of the image of God in our soules for the present , which is that indeed may cause us to prize holiness somewhat more then we have done . We must not look upon holiness as a duty , that we must be holy , and as a necessary meanes to heaven , but we must look at holines as the purchase of the blood of Christ , he hath purchased holiness for al those that he hath layed down his life for . And therefore ( as we shal see afterwards ) it is impossible for any to be holy , but those that have part in Christ , so that Christ is made sanctification by his merit , and by the efficiency that is in him ; it is he likewise that works it in our hearts , we have it not immediatly from God the father but from God the father through Christ , through his son we come to have sanctification , and therefore we shal see it afterwards , how different our sanctification is from the image of God that there was in Adam at first , and the holiness that there was in Adam , Adam , he had his holiness immediately from God as Creator , but those that are now made holy , and sanctified now , they have not their holiness and sanctification immediately , or as from God their Creator , but they have it from Christ , Christ , that is , the second person in trinity , he it is that is made to us sanctification . And then , that it is in Christ appeares further , in that notable place in Rom. 7. that was quoted in the former point about the load of corruption , Where saint Paul cries out in the 24. verse , O wretched man that I am , who shal deliver me from this body of death , that is the remaining corruption that was in his heart . Marke the very next words that follow . I thank God through Jesus Christ our Lord. As if he should say , the deliverance that I must have from this body of death , it is from God , but how ? through Jesus Christ our Lord , The Apostle doth not only thank God for it , and say , al grace must come from God , but he thanks God through Jesus Christ our Lord. Thus we must understand how grace comes unto us , indeed , God is the fountain of al , but it must come from God through Jesus Christ our Lord , as al mercies that we have for the pardon of our sins . Now it is not from God immediately , as the first person , or as Creator of heaven and earth , but it is from God through Jesus Christ . So al the holiness that we have now , it is from God through Jesus Christ our Lord. And then take one scripture more , and then we shal come to the third particular , which is the cheif we aimed at , and that is in the 26. of the Acts. the latter end of 18. verse . That they may receive remission of Sins , and inheritance amongst them which are Sanctified by faith that is in Christ . It is a speech of Christ unto Paul , when he sent him to preach , and tels him to what end it should he , To open their eyes and turne them from darkness to light , and from the power of Satan unto God , that they may receive forgiveness of sins , and inheritance among them which are sanctified by faith in Christ . Multitudes of scriptures there are for this purpose . CHAP. XXXVIII . Sheweth how our sanctification commeth from Christ in six particulars . 1. It was the end of his coming . to destroy the works of the Divel . 2. He is the great Ordinance appointed by God to sanctifie his people . 3. His death is appointed to mortifie sin . 4. By him the curse upon the heart is taken away . 5. By his union with beleevers , being the head of the second Covenant . 6. In Christ are the strongest arguments for holiness that can be . THirdly , And especially , we are to enquire , how Christ is the rest of sanctification , come to me and I wil give you rest ; I will give you power against your corruptions , and you shall have sanctification in and by me , For that . 1. We are to know , That a special end why Jesus Christ came into the World , it was to dissolve the works of the Devil , that was a special End of Christs coming into the World. In 1 John 3.8 . He that committeth sin is of the Devil , for the Devil sinneth from the begining , for this purpose the son of God was manifested , that he might destroy the works of the Devil whosoever is borne of God doth not commit sin for his seed remaineth in him , and he cannot sin , &c. It is a strange scripture whosoever committeth sin is of the devil ; you say you defie the Devil , but the holy Ghost saith , if you commit sin that is walk in any way of sin . For you wil say , who is there that commits not sin ? Well , but the words are thus : He that committeth sin is of the Devil . Therefore it is apparent , there is a kind of commission of sin , that is an argument they are of the Devil , for they are the words of the Holy Ghost ? And for this purpose the Son of God was manifested , that he might destroy the works of the Devil . It was the end why he came into the World , yea , it is a special thing that Christ is anointed to by God the Father , to deliver Souls from the bondage of their corruption , and to work Holiness in them : That you have in Isa . 61. and the beginning , that notable prophesie concerning Christ , The Spirit of the Lord is upon me , ( that is upon Christ , for it is a prophesie of him ) because the Lord hath anointed me to preach good tidings unto the meek , he hath sent me to bind up the broken-hearted , to proclaim liberty to the captives , to Spiritual Captives that are under Spiritual bondage . And then in verse 3. That they might be called Trees of Righteousness , the planting of the Lord : So that that is the first consideration of Christs giving the rest of sanctification , that it is the end for which Christ was born , and it is the end for which he was anointed by God the Father , to Sanctifie the hearts of those that he shall redeem . So that Christ is our Sanctification , by attaining the end of his own coming into the World , by fulfilling of that that God the Father hath anointed him for . Secondly , Christ is our Sanctification , as the great ordinance that God hath set up for the Sanctifying of the hearts of his people . I say , Christ is set up as the great ordinance oppainted by God for this end , the Lord hath set him up and filled him ful of holyness , that holyness might be conveyed through him unto the souls that do belong unto him . And therefore it is said , in that known place , As in John , 1.16 . Of his fullness we receive Grace for Grace . Of his fulness Jesus Christ is filled ful of holiness , as a cistern fild ful of precious liquor , and grace must come through him unto the souls of all those that are Godly , that are beleevers . Faith draws grace from him , grace for grace , that is , grace answerable to grace , as print for print in a seal , there is print for print in the wax , look what print there is in the seal , the same print is in the wax , So look what grace is in Christ , there is answerably in some measure the same grace in the Saints . Of his fulness we receive , and al the beleevers that ever were in the world have received al the grace that ever they have had from him , out of his fulness , and from him as the great ordinance that God hath set up , for the dispensation of the graces of his spirit , for the working of Sanctification in al those that shal be saved . Yea Christ , is such an ordinance appointed by God the father for holyness , and sanctification , as indeed , there is so much virtue in him , that the very looking upon Christ , hath a power to sanctify the heart , the very looking upon him . As the brazen serpent in the wilderness , you know , was the great ordinance of God appointed for the healing of those that were stung with serpents , and being the ordinance appointed for their healing , those that did but look up to the brazen Serpent received virtue presently , and were healed of their sting , of the deadly disease that was upon them by the stinging of Serpents , now this was by virtue of that ordinance . Now then I reason thus , if when God makes but a piece of brass an ordinance , there shal be such a virtue in it , that the very looking upon it shal have power to heal the body , then if God shal make his own son Jesus Christ , God blessed for ever , God and man , to be an ordinance to heal the souls of his people , surely then those that look up to him by the eye of faith , wil receive healing of their souls , as they did receive by looking upon the brazen serpent . The very beholding of Christ hath a power to sanctify the heart . And therefore if you would have holyness , you must often look upon Christ , set Christ in your eye , be not only poring upon your Corruptions , and looking downward into the blackness that there is in your spirits . Many Christians are laboring under the burden of their corruptions , a long time , why ? because they spend their time and strength meerly in poring upon their corruptions , and looking down to their corruptions . But Oh Christian , thou must look up , set thy eye upon Christ the great ordinance , and behold him as the great ordinance set up by God the Father , for the conveyance of grace to the souls of beleevers , and for the healing of al their souls and wounds , and then there wil come healing virtue from him . We read of the poor woman that had the bloody issue , that spent al upon the Physitian , shee did but come to Christ , and touch the hem of his garment , and then she was healed . Surely Christ hath a great deal of virtue in him , that the very touch did heal her , and therefore he saith , who hath touched me ? virtue went from him at the very touch of the hem of his garment , Christ is the great ordinance and he is ful of virtue and excellency , the looking upon him , and touching of him , brings virtue to the soul , to heal the soul of its corruption . Thirdly , more particularly Christ brings sanctification unto the heart , because the death of Christ is appointed by God , to have an efficacy to mortify sin and corruption , it is from application of the death of Christ , filled with virtue , and appointed by God for that end , that it should have efficacy upon the heart , to mortify corruption in the heart . A man may resolve against his corruption , he may vow and covenant against a sin , he may strive and struggle against a sin , he may pray against a sin , he may fast to overcome his sin , he may use all meanes that he thinks he can possibly use to overcome his sin , and yet stil his sin not dead in him , perhaps the meanes that he may use to restrain sin , may keep down his sin , but it wil never mortify his sin . The application of the death of Christ , that is appointed by God , for Christ is appointed himself as the great ordinance . But now more particularly I say , that the way that is appointed by God for the mortifying of corruption , it is the application of the death of Christ to the soul , the virtue that comes from Christ as a dying Christ , from Christ as a crucified Christ , from Christ as a dead Christ to mortify corruption in the heart . That is cleer from that place in Rom. 6. the begining . What shal we say then ? shal we continue in sin that grace may abound ? God forbid , how shal we that are dead to sin live any longer therein ( dead a part of his coming ) know you not that so many of us as were baptized into Christ , were baptized into his death ? therefore we are buried into Baptism by his death . And in vers . 5. For if we have been planted together , in the likeness of his death . Again in vers . 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed , that henceforth we should not serve sin . The old man is crucified with him , in his being crucified , there is a virtue in Christs death for the crucifying of corruption , that the body of sin might be destroyed that henceforth we should not serve sin . He doth not say , that we might have some power against sin , that sin might be restrained , or that such a particular sin may be kept down , but that the body of sin might be destroyed . So that in the application of the death of Christ , there is not only the overcoming of this particular sin , but the Body of sin comes to be destroyed : all those principles of sin in the soul , with the connexion of them , and joyning one to another , as the Members are joyned in the Body , they come to be destroyed , that is , though not wholly cast out and radicated , yet the ruling power of them is taken away ; as soon as ever the soul is come to Christ , the Body of sin hath a deadly stroke given to it . There are many of you striving against this particular corruption , somtimes one , and somtimes another , for those that are Gods Children , their hearts are more inclined unto some sins than others , and at somtime to some particular sin more than other . It may be one labors under the burden of passion , and another of unbelief , and another of Pride , and another of wantonness , and divers particular corruptions they are laboring under . It may be at some times you find one corruption stir , and you strive against that ; and another time another corruption stirs , and you spend your strength against that , but now here 's the way to strike at the whol Body of Corruption at once . If one shal go to cut down a Tree , and stand chopping at one sprig , and one branch , and another branch , the Tree may stand long enough for al that : But now , if he would get the Tree down , he goes to the root , and a few blows gets down all there . So this is the wisdom of a Christian , That when he comes to labor against any corruption , he doth not spend his time so much against this or that particular corruption , but strikes at the body of corruption : and how gets he strength against that ? By applying the blood of Christ , the death of Christ by faith against that , and by this means the body of death comes to be destroyed . And here is the reason , that Christians in a little time grow so much , and get so much power against their corruptions , whereas others are a long time before they get any power at all . Those that are not acquainted with the way of Christ , you shall have one that hath been a notorious wretch , a wicked person , a swearer , a Sabbath-breaker , if it please God to bring him to the Word , and reveal Christ to the soul , you shall have a mighty change in this man in a week , a great change , that he doth not only leave off now drunkenness , and then lying , and then swearing , and then Sabbath-breaking , but all goes down together ; Why ? Because at one application of the death of Christ , al the body of sin comes to be destroyed , though not quite dead and withered . As a Tree though it may be dead , yet the Leaves may be green still : So though there be not at first the withering of them , yet there is the deadly stroke given , and therefore the way to kill them is to renew the application of the death of Christ . And indeed this should be the care of a Christian , not to keep from the acting of sin so much , as to find that the death of Christ is applied to him . And hence you never read of any such thing as mortification in any Heathen Author in the World , the mortification of corruption is a Riddle to all Heathen Writers in the World. The mortifying of corruption , and the mortifying of their own hearts , this is a peculiar expression of the Gospel , and indeed it is peculiar to Beleevers . Many men , through good Education are so restrained , that they are very fair in their course ; others as they come to more understanding , the vanity of their youth being overcome , there is not that prophaneness committed by them as heretofore ; I but , what is this to mortification of the body of death that is in their hearts , this is only peculiar to a Christian , and it is from the application of the death of Christ , the application of a Christ dying , of a Christ crucifying , of a Christ shedding his blood for sin ; this hath a virtue to mortifie sin . There is a great deal of difference between a mortified lust , and a restrained lust , a mortified sin , and a restrained sin . The difference lies in this one thing , for I must not go out to handle the Point , but only this one thing take it by the way : When a lust is mortified , there is not only a ceasing from the act of it , but there is now an unsuitableness between the heart and the sin , whereas there may be much restraint of sin , and yet stil there may remain a suitableness between the disposition of the heart and the sin , only they dare not commit it , but when sin is mortified , the heart is so changed , that there is an unsuitableness wrought between the heart and corruption now , and this mortification of the body of sin is by the death of Christ . Fourthly , Christ is our sanctification , and he only , because it is by him that the spiritual curse that is upon every mans heart naturally is taken away , it is Christ only that doth deliver the soul from the spiritual curse that is upon every mans heart naturally . You know this is the condition of man by nature , he is under the curse of the Law. Cursed is the man that abideth not in al things that is written in the Law to do it . But now , we apprehend ordinarily this curse to be , either in outward misery or else in hel fire cursed eternally , but we are to know , that one branch of this curse is that that is upon the souls of men here , There is a spiritual curse that is upon the souls of men by the fal of Adam , and that is , God giving them up unto themselves , unto the lusts of their own heart , unto their own counsel and wayes . Now I confess , as it is in the curse of outward afflictions in this world , it is in some degree upon some , and in a further degree upon others , but al are under it naturally , so this spiritual death is executed in some degrees upon some , and in more degrees , upon others , but every soule is in some measure , in some degree or other given up to the lust of its owne heart , there is a final degree of giving the soul up to the lusts of its own heart somtime , but there is in every one a measure a degree of this , and the reason of the prevailing of the corruption of mens hearts may appear in some measure by this . It is strange to see , that notwithstanding al the convictions of conscience , & telling men of the dangerousness of their wayes , that it wil never be peace in the end , that they wil rue it at the last , and their consciences give them many a secret nip , yet they goe on stil , notwithstanding the terror in the Law many times , nay , notwithstanding the hand of God hath bin strong upon them , and they have cryed out against their sins , and promised against them , and notwithstanding that they find that their sins do destroy the very health of their bodies , waste their Estates , take away their good names , and thereby loose al their friends , yet they are not able to overcome it , As the Scripture speakes of some that have eyes ful of adultery , they cannot cease to sin . Now sometimes they plead this as an excuse for their sin , and say , they would fain leave it but they cannot , and they think this is a sufficient excuse for their sin , an excuse , no , this their cannot may be from the spiritual curse that is upon their souls , because the curse of God is in a high degre upon their hearts , giving them up in just judgment unto the lusts of their own hearts . And this I take in some part to be the meaning of that place , in 1. Cor. 15.56 . verse . The strength of sin is the Law. Now spiritually the meaning of it is this , that al the strength that sin hath to condemn one , to kil one , to bring death , it is by the Law , that I take to be the special scope of those words . But there is included likewise in that expression thus much , that the law of God giues a strength to sin . How , you wil say , doth the Law of God give a strength to sin ? Thus , there is the justice of God in his Law , by virtue of the Law of God , and the justice of God in it , man is given up unto his sin , and so his sin comes to have a power and strength over him , the strength of sin it is the Law , the Law requires this , the justice of God in the Law requires this . That those that do forsake God should be forsaken of him , that those that give their hearts up to satisfie themselves in any way of sin , that they should be given up to that sin , So the strength of sin is the Law , the Law makes sin to be so much the stronger that way . Now therefore , how should the soul come to be deliuered from the strength of sin ? the Law must be satisfied , the Law must be taken off , the strength of the Law must be taken away , and none can take that away but Christ , Christ takes away the strength of the Law , but the Law is not executed upon Christ , so as he was to be given up , but the text saith , he was made sin , he came to take our sin upon him , it was as neere as might be , though he was not capable of having the execution of the Law upon him but the scripture saith , he was ●ade sin for us , that indeed is a very great meaning of this place , though acknowledging of sin , and suffering for sin be the cheif meaning of the place , yet it hath besides very much of this in it . Fifthly , Christ is our sanctification , by being the head of the second Covenant , and so through our mistical union with him , there is a virtue of holiness conveyed from him by being the head of the second Covenant , and we being members of him as the head , we come to have the virtue of holiness to be drawn from him . As it was in Adam , how come we to have so much sin conveyed to us by Adam by propagation , but thus ? As we may read in Rom. 5. By one man sin came into the world . Now Adam , he was the head of the first Covenant , and by being the head of that , al mankind are looked upon as members of the first Adam , he being the head in that notion of the Covenant , in that consideration . Adam was not looked upon as a parent only , as the first father , but as the head , and we are not looked upon only as the children of Adam , but as members , so that al men were looked upon as one in Adam , and therefore the Scripture speakes but of two men , the first Adam and the second Adam , that look as sin is conveyed to us , being members of the First Adam , and he being the head of the First Covenant , so grace comes to be conveyed unto the soul by our being members of the second Adam , the Lord Jesus Christ being the head of the second Covenant , here is the way of conveyance of holiness , our union with Christ , So that now the holiness that is in Christ , comes to us by virtue of the mistical union . As by virtue of the natural union of the members of the body with the head , there comes animal spirits to the members of the body ; so by virtue of our mistical union with Christ our head , there is conveyed holiness and grace to strengthen us against our corruptions . As the oyntment did run from Aarons head 〈◊〉 ●to the rest of his members , so Christ that is anoyt●●at hath the oyl , not only of gladness but holiness too , doth descend down to al his members by virtue of the union they have with him . And for that end you have a most famous scripture in Rom. 8.2 . For the Law of the spirit of life in Christ Jesus , hath made me free from the Law of sin and death . It is a scripture that hath very much in it . What doth he mean by the Law of sin and death ? The Law , that is the mighty power that there is in sin , and so in death that comes by sin in the hearts of unbeleevers . There is a Law of sin , the strength of sin I speak of , sin hath strength going along with it , hath power with it . So a Law of sin there is in the hearts of men , they are compelled to sin , as , I may so speake , as a man is compelled to a thing by a law , a law of sin , though this be no excuse to them . And let them know , that so far as they are compelled to sin , they are compelled to death to . But how shal this Law of sin and death be overcome ? Marke the words , The Law of the spirit of life in Christ , hath made me free from the Law of sin and death . The Law of the spirit of Life , here is two gradations , that is , the holiness that is in Christ , that is likewise a Law as wel as the corruption that is in the heart . The corruption in the heart hath a strength in it , and the holiness of Christ hath a strength in it too , So that when grace comes into the heart , the heart goes on in a way of holiness , in a holy kind of necessity , We can do nothing against the truth , saith the Apostle . But yet there is a necessity of willingness goes along with it too , there is a Law of Love and kindness , but by this word of Law is meant , a strong impetuousness , a migh●y power that carries the soul on to holiness . Again , secondly it is the Law of the spirit , and of the spirit of life , the holiness of Christ it is a holiness that is ful of life . First it is Life . And secondly it is the spirit of Life . Now the spiri● of life is a higher degree then life , as the spirit of a thing hath the quickning of the thing in it , beyond what the whol bulke of the thing is . When the spirit of herbs or any such thing is extracted you know those spirits have much quickning in them , beyond the things themselves , so the spirit would express the mighty activity in the holyness that comes from Christ , it is life , it is the spirit of life , and then it is the Law of the spirit of life Oh my brethren , you see then here , that Godliness is no dul thing , it is no heavy thing , no poor , weake , contemptible thing , but it is the life , & it is the life of Christ , & it is the spirit of life , and it is the Law of the Spirit of life , he speakes of grace when it comes to that , as the Law of the spirit of life . There is but two things in sin , the Law of sin and death , and in grace there is life , and the spirit of life , and the law of the spirit of life , and al this in Jesus Christ . It is not in our owne resolutions , purposes , endeavours , but in our union with Jesus Christ , and this it is that brings grace unto the heart , though there be much corruption before , yet the soul being thus one with Christ , and looking upon Christ as the head of the second Covenant , and doth draw virtue from Jesus Christ , a mighty strong virtue to help the soul against corruption , and quicken it in the wayes of God , and thus comes the rest to the soul by Christ in sanctification , Carnal hearts , they know no way in the world how to get grace , they heare talking of grace , and leaving of sin , but they know not how to get it , and they wil go and pray , read , heare , and the like , I but you must know , that grace lies in another way then you think of , for you think it must come from God , I but it must come from God in a mistical way through Christ . Perhaps some of you hearing the mysteries of the Gospel understand this , that as God is the fountain of al grace , so it must be conveyed by Christ as through the cisterne , I but you must understand also , that you must have it from God through Christ , as he is a head unto you , and you are the members , through a mistical union that your souls must have with Christ , so as you be made one with Christ , you must be made one with Christ . As the member can never receive any spirit from the head , except it be united to the body , it is not by being tied to the body . If you take an arme of flesh and tie it to a mans shoulder it wil never receive life that way , but it must have a natural union . Just thus your common Professors , that meerly have the name of Christians , and are not spiritually united to Christ , they are like to Armes ti●d on to the shoulder , or to wooden legs that are fastened upon mens thighes that want legs , they have some use of those legs to help thē a little to go , I but those legs have not virtue and life conveyed from the head . So your common Christians , they have some knowledg of Christ , they are only fastened to Christ , as a wooden leg is fastened to a mans body , they make some use of Christ , some profession of Christ & can speake of Christ , & what they heare spoken of Christ , is somewhat serviceable and useful to them , I but they have not life from Christ , and hence they have not holiness from Christ , they have not the true holiness that comes from the Law of the spirit of life that is in Christ . Sixthly , Another thing that is to be considered of in Christ , how the rest of sanctification comes to the soul through him , is this , In Christ there are the greatest arguments for holiness that possibly can be imagined , and Christ comes to be a rest of sanctification that way : when the soul comes unto Christ , and knowes Christ in the right way , the soul sees in Christ enough against sin , and for holiness , if it never saw any thing else there is enough in Christ to help against sin , and for the furtherance of of holiness , that that is discovered in Christ hath a mighty power to help the soul against sin , and to further it in the way of holiness , as now to instance the mighty arguments that there are in Christ , against sin and for holiness , as . CHAP. XXXIX . Containing two strong Arguments in Christ for holiness . First , In him the soul sees the greatest breach between it and God by reason of Sin. Secondly , In him it sees the greatest Hatred of Sin in God. FIrst , in Christ , there the foul sees the greatest breach that can be imagined that sin made between God and the creature , it is true , when we preach the Law to you , and tel you of the curse of the Law that is due to sin , this acquaints you with somewhat of the breach that sin made between God and you , and this may terrifie you , but the truth is , the breach between God and a soul by sin , is never throughly seen , til you come to Christ , the soul never throughly sees sin til then , when it comes to Christ , and sees Christ indeed , sees Christ so as one that hath union with him , then it understands the evil of sin after another manner then ever it did before . And that is the reason , that faith doth more purge the heart from sin , then al the terrors of the Law possibly can do , yea , if God should let a crevis into hel , and let you see into al the torment that is there , they could not discover so much the evil of sin to you , as when you come to have a real sight of Jesus Christ , how sin made such a breach between God and us , as can be made up no other way , but the son of God must come and take upon him mans sin , this is the greatest discovery of the evil of sin that possibly can be . Object . You wil say , Others know this as wel as beleevers . It is true , they know it after a sort , but none can know this throughly , but those that through faith have the real sight of Christ , and so have the real sight of the evil of sin , in Christ . Secondly , another strong argument of the evil of sin in Christ is this , the infinite hatred of sin in God , that God should so infinitly hate sin , that he would not spare his owne son , this shewes the evil of sin . We heare much of hell and of the terror of the Law , now when I come to consider the fruit of Gods hatred of Sin in his son , this shewes me a great deale more the evil of sin , And therefore , though the terror of the law may restrain men from sin , I but when the soul comes to know the infinite wrath of God against sin , that he would give his son to satisfie for sin , this shewes the evil of sin , and this shewes the infinite holiness of God , that he would send his only son to purchase holiness . And in this we see the infinite love of Christ to die for sin , the infinite price of the soul to purchase it , and the infinite difficulty in the deliverance from sin , and nothing can prevail upon the heart more then the viewing of Christ . There is so many things that I cannot speak of them , that when the soul comes to Christ , makes the soul hate sin , and makes it in love with holiness . The knowledg of Christ in any common way , hath as much power to restrain sin as any thing , but now the knowledg of Christ in a spiritual way , in a saving way , it hath an infinite efficacy in it . And the truth is , the special way for a soul to help it self against its own corruptions , it is much to dive into the knowledg of the Gospel , look into the Gospel , pry into the mystery of the Gospel , be much conversant in the mistery of the Gospel , and there consider what argument thou maiest draw against thy sins . They are poor , low arguments , that common people draw against their sins , they have a temptation to sin , and they think , Oh! let me take heed I do not do it , for my master and mistris wil know of it , or such a one wil know of it , or if I do it , I shal be brought to punishment , these are poor , low arguments , But saith a beleever , Oh let me not commit sin , Why ? It is that that brought the son of God down from heaven to be made a curse for man. It is that that made the greatest stir in the world that ever was , it is that that Gods soul infinitly hates and it is that that made such a breach between the soul and God , as only can be made up by the son of God. These are the arguments that a beleever hath against sin , and a beleever being conversant ●n these arguments , and often exercising faith in Christ , they being made real to the soul . They must needs have a mighty power to overcome any corruption whatsoever . As we read in the Gospel , when the husband man that let out the vineyard sent for fruit , and they took the servant and beate him , and killed another , at length , saith he , I wil send my son , surely they wil reverence him . So may I say , there is such and such arguments against thy sin , to overcome thy Corruption , and to put thee on to the way of holiness , perhaps those arguments thy corruptions break , and they are but like Sampsons cords , thy corruption snaps them asunder like flax . I but , saith God , I wil send my son , and reveale the glorious misteries of the Gospel in my son , I wil shew to their souls what my son hath done , and what the deep counsels for the salvation of their soules in my son are and these shal prevail upon you . And here is the reason of al their fearfulness of sin , and strictness in walking with God , when the Gospel hath convinced them ; you wonder why they wil be so strict and fearful to offend , do you wonder at it ? Oh my brethren , they have arguments , perhaps , that you know not of , God hath revealed much of his son to them , the wonderful misteries of Godliness revealed in his son , and they are the arguments they go upon . They do not go upon such mean and low arguments as you do ; meane and low arguments may keep men in an orderly course , to live quietly with their Neighbors , and keep them from thievery , drunkenness , swearing , and the like , arguments that the heathen had skil of may keep them from those things . But the saints , beleevers , that are acquainted with the wayes of Christ they have higher arguments , they behold him with the eye of faith , and so they come to have power against their sin , and to have ease in their souls . Thus , saith Christ , come to me , you have Corruptions prevailing over you , and you perhaps strive with them with such and such arguments , but come to me , and I wil give you such things , you shal see so much against sin , and so much for holiness , as that that I shal discover to you shal help you against your corruptions , and further you in the way of holiness , and so you shal have rest unto your souls . CHAP. XL. Shewing how Sanctification comes from Christ , in six Particulars more . 1. It is he that reveals the Father to the Soul. 2. Through Christ the Love of God is shed abroad into the heart . 3. All the Promises are made to us through him . 4. In him all the Ordinances are effectual . 5. He sends the Spirit into the heart . 6. Christ Rules in the heart . SEventhly : Christ comes to be our Sanctification , we have the rest of sanctification in Christ thus : It 's Christ that doth make known the Father unto the soul : No man knows the Father ( saith Christ ) but the Son , and him to whom the Son reveals him . I suppose you know the Scripture ; And if you have seen me ( saith Christ ) you have seen the Father , in John 14. It is Christ that makes known God unto the soul , and there is a mighty power to work Holiness in the heart by the knowledg of God. Saith the Apostle St. John , in 1 John 2.4 . He that saith , I know him , and keepeth not his Commandements , is a lyar . The knowledg of God cannot stand with the neglect of Gods Commandements . There is a mighty power in the knowledg of God for the Sanctifying of the heart , the very looking upon Gods Holiness hath a great deal of power to sanctifie the heart ; and the reason of al the wickedness and prophaness in the world , it is because men know not the Lord , know not what an infinite , blessed , glorious God they have to deal withal : They that know thy Name , will trust in thee , saith the Psalmist . So may we say , Those that know thy Name , O Lord , will fear thee , they will serve thee , they will walk before thee in obedience and Holiness . Now the knowledg of God , it is in Christ , there may be some kind of Natural knowledg of God out of Christ , in beholding the Works of God , we may know somwhat of him . But as the Scripture saith in 1 Cor. 1.21 . After that in the Wisdom of God , that is , in the Creature , in the Glory of God that shines in the Creature , the World by Wisdom knew not God. The World by Wisdom , that is , the World by all their Natural Understanding , by al Learning that Phylosophers had , that saw much of the Glory of God shining in the Creature , yet saith the Text , by al their wisdom they knew not God ; but yet it pleased God by the foolishness of preaching to save them that beleeve . And what preaching was this ? verse 23. We preach Christ crucified , &c. So that there is no saving knowledg but only in Christ , when the Soul comes to Christ , then the Lord Jesus Christ reveals the Father to him , reveals the Counsels of God unto the Soul , reveals the very heart of God unto the soul ; and hence it is that many poor people that are very ignorant before they come to know Christ , know little or nothing of God at al , but had strange thoughts of God ; yet as soon as ever the things of the Gospel come to be revealed to them , they begin to have high thoughts of God , high and honorable thoughts of God ; and those high and honorable thoughts of God , do mightily prevail upon their hearts to purge out sin , and sanctifie their hearts exceedingly . Do but consider of those places where the preaching of the Gospel hath been but very little , what poor thoughts they have of God , they know not God , and therfore they live in all manner of Ungodliness . But now , when the preaching of the Gospel comes to any place , and God comes to be known , there the Devil is cast out , and the hearts of people being filled with the knowledg of God , they come to be sanctified unto the Service of God. That is another thing , It is Christ that reveals the Father unto the Soul , and so comes for to sanctifie the heart . Eighthly , It is through Christ that the love of God is shed abroad into the heart of a beleever , and that hath a mighty power to sanctify the heart , the shedding abroad of the love of God into the heart , this only can be in Christ . There may be , though out of Christ , common fruites of Gods bounty , general patience , goodness , and the like , but the special love of God , that hath a sanctifying power that goes along with it , it is that only that is in Christ , and when the soul comes once to have union with Christ , there flowes the sweet sence of the love of God unto the heart , it is shed abroad , according unto the scripture Phrase , that the heart being filled with the sweetness of Gods love , and comes to be sanctified thereby , then al base love of the creature , and the love of sin comes to be eaten out , and the heart comes to be carried on , in a blessed , sweet , and gracious manner after the Lord. Al the terror of the Law cannot sanctifie , so as the shedding abroad of the love of Christ in the heart can . Indeed , by the terror of the Law sin may be restrained , but by the terror of the Law the heart can never be sanctified . This is a certain truth , the terror of the Law may restrain from sin , but it can never sanctifie the heart , the terrors of the Law are useful to be preached in that way , for to restrain Sin , but when we preach them , we do not think that we can thereby possibly sanctifie the heart , corruption may be restrained for a while , but , that which must sanctifie the heart must be the love of God in Jesus Christ , As I remember . Fulgentius , compares the love of God in Christ in the heart of a beleever , to the fire that is within the furnace , and the love of God in his common bounty , to a few sparkes that fly out at a distance from the mouth of the furnace ; take al the love of God that is in the creature suppose the Lord should give unto you the possession of al the world , and should make a thousand worlds and give thee possession of them al , this were but as a spark from the furnace ; but the love of God in Christ is as the heat of the furnace : and as the heat ( you know ) consumes stubble , & combustible matter put into it , so there is that heat in the love of God shed abroad in the heart by Christ , that consumes the lust of the heart , and the soul growes up into holiness thereby . It is with the heart of a Beleever , as it is with the fruites of the earth , you know , that the frost may keep down some weeds , but it is the sun-shine , it is the beams of the sun , and the warme beames that makes the fruit to ripen and to grow up , that fruit that growes in the sun is soonest ripe , your grasse that growes in the orchard is sowre and the beast wil not eate it , and other herbs that grow in the shade comes to no maturity , nor to be so good as those that grow in the sun , fruit that growes upon the wal , how quickly doth that grow ripe , whereas the other that grows in the shade withers ; so there are some that live altogether under Legal feares , and trouble of conscience perhaps they have somtimes fruite but it is sour fruit , it is not so sweet fruite as comes from those that are under the sun-shine of the Gospel , that have the shine of the love of God upon their hearts , their fruite is sweet , and they thrive better , and looke more lovely and live a more amiable and lovely life then the lives of others . And this is another way , how Christ comes to be our sanctification in shedding abroad the love of God into the heart ; and that the scripture is ful of , how the love of God is shed abroad in Jesus Christ . Ninthly , Christ is our Sanctification in this respect , becaus al the promises of the Gospel are made to us in him he is the foundation of al the promises that are in the Gospel , they are al made good in him , they have a boundance of sanctifying power in them , Christ is our sanctification , I say , because it is through him that the promises are made , which hath a mighty sanctifying power . As for the First ? In 2. Cor. 1.20 . For al the promises of God in him are yea , and in him Amen unto the glory of God by us . Al the promises of God in him are yea & in him amen : al Gospel promises are made unto us by christ & that is a very useful & a notable meditation , to consider of al promises that they come unto us from Christ , an excellent meditation to set out the excellency of Jesus Christ that in him are al the promises , they are in him yea , what is the meaning of that ? That is they are confirmed to us in Christ , in him they are made certain to us , they are made good in him , or as some of your books read it thus , For al the promises of God in him are yea , and I find it is , I know not whether it be in your books , but Calvin , Beza , and other interpreters say , it is read in some copies thus , Therefore in him let them be yea and Amen , unto the glory of God by us . Al the promises of God in him are yea , that is , they are made certain things in Christ as the foundation , therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so Beza saith it is read , therefore , let them be Amen in him unto the praise of God. That is , as God hath made al promises in him as certain , so let us look upon Christ , and see the promises of God in him , and beleeve in them , and so by our faith say Amen unto the promises that are made in him unto the glory of God , so shal we Glorifie God , when we shal look upon the promises by our faith , and say , Amen unto our soules . Now the word , Amen signifies firme and sure , that is , the meaning of the word Amen . Sometimes it signifies at the end of our prayer , so be it , Amen , it is an Hebrew word that signifies , so be it , let it be , O Lord , as we have prayed , and according to thy promise , that is the meaning of the word Amen , when you conclude your prayer with Amen . It is a word that is used for faith , and it is the expression of faith after we have made our prayer , and that is the meaning here , therefore al the promises in him are yea , they are made in Christ and affirmed in Christ as certain , therefore in him let them be Amen unto the soul , let them be as firme and certain things unto us , for us to rest upon , unto the glory of God by us , and thereby shal we glorifie God , ye have so many precious promises in Christ , but now they are unto the glory of God by us , we by faith say Amen to them , and we make them as firme and sure unto our soules by the exercise of our faith upon them . So you may understand in some measure this scripture , which hath exceeding much in it , thus you see by Christ the promises are made to us . Quest . I but you wil say , How doth this help our sanctification . Answ . I answer , exceeding much , there is nothing helps the sanctification of the soul of a beleever , more then the promises of the Gospel , those that are exercised in the promises of the Gospel , they grow more abundantly in sanctification then others . The promises of the Gospel are channels , not only of mercy for our salvation , but of holiness for our sanctification , and for that you have a most excellent scripture , 2. Cor. 7.1 . Having therefore these promises , dearly beloved let us clense our selves from al filthiness of flesh and spirit , perfecting holiness in the fear of God. It is as ful a scripture as I know any , here you may see , what use the holy Ghost would have you make of the promises of the Gospel , and of mercy . It may be you think that seeing there is such promises of mercy you may take more liberty to the flesh , but that is not the reasoning of the spirit , he would not take more liberty therby , but seeing we have such promises , saith he , let us clense our selves from al filthiness , filthines cannot stand with beleeving of promises . And marke , he saith , from al filthiness of the flesh and of the spirit . So that it is not enough for you to say , you have as good a heart towards God as any others , I thank God my heart is right , my spirit is right , I but you must clense from al filthiness of the flesh , as wel as of the spirit , and these promises if you have the right use of them , they wil be mighty clensing . And marke , from al filthiness , it is not enough to clense from some gross filthiness , that is , that you do not live in the grost sins that others of the world live in , and that your neighbors live in , that you are not whoremungers , drunkards cheaters , prophaners of the saboth , and the like , but these promises wil cleanse from al filthiness , that is , there shal be no filthiness that shal stick to you as to the wicked and ungodly , but it wil clense gradually , by degrees from al Filthiness of the flesh . And spirit , or of spirit , not to make you make conscience of wicked actions , but cleanse you from your very thoughts , these promises wil clense from the filthiness of the flesh . I perhaps they may a little serve the turne for them , I but from the filthiness of the spirit , the filthiness of the thoughts , the Filthiness of the affections , those inward spiritual wickednesses . Of pride , malice , and the like . May be you would count it a vild thing to be accused of whordom , the Filthiness of the flesh , I but what say you to the filthiness of the spirit , of pride , malice , distrust , earthly mindedness , and such like , these promises are to clense from the filthiness of the spirit , aswel as of the flesh . And then perfecting holiness in the feare of God , it makes them fear God more , and then it perfects holiness , such a one as is acquainted with the promises of the Gospel , is content with no measure of holiness , but growes higher and higher til he comes to perfection . Here you see the use of promises , what a clensing nature promises have , Oh my brethren , be much exercised in promises , lay up promises , if you would get power over your corruptions . And then one scripture more for this is that , in 2. Pet. 1.4 . Whereby are given unto us exceeding great and precious promises . The promises of the Gospel they are precious , more worth then a world , a beleever that knows the preciousness of the promises , accounts more of them then of his estate . What do you account precious ? that you may have your ships laden home with precious things , I but to have your hearts filled with precious promises , it is far better then these . But now , wherein do these promises appeare to be so precious ? It appeares by this , whereby are given unto us exceeding great and precious promises , that by these you might be partakers of the divine nature , that by these great and precious promises you might be partakers of the divine nature , that is of holiness of sanctification , that is called the divine nature , having escaped the corruptions that is in the world through lust . By these the soul escapes the corruption that is in the world by lust , and not only escapes the corruption of the world , that is , doth not live so wickedly as others do , but comes to be made partaker of the divine nature through these promises . So that Christ is the rest of sanctification , because in him al promises are made , they have a mighty clensing virtue to sanctifie the heart , you would willingly have interest in promises , and have the mercy that the promise holds forth , now as you would have the interest in the promises , and have the mercy that the promises holds forth , so you must labor to feele the efficacy of the promises to clense your hearts and make you partaker of the divine nature . Tenthly , Christ is sanctification , because in him al the ordinances are effectual , the ordinances are effectual only in Christ , Christ gave his ordinances unto his Church at first , and then they come to be effectual through him , It is not what you come to heare in the word , but how much of Christ you have in the word , you come to the sacrament , it is not what you partake of there , but what of Christ you get there , it is not what you partake of there , but what of Christ you get there , it is Christ in the word , sacrament , and prayer , that is the efficacy of al the ordinances , the ordinances are but al as the vehiculum Christi , the conveyance of Christ unto the soul . And therefore we should when we come to any ordinance think with our selves , what have we of Christ , what have we of Christ here ? have we met with any thing of Christ here ? In the word , prayer , sacraments , hath my heart been drawn neerer to Christ in them ? For certain it is , that it is Christ , that is the virtue and kernel of al the ordinances . Hence it is that those that are acquainted with Christ , and have been brought to him , they come to profit more in one month now by the ordinances , then they did in al their lives . Before the ordinances were as empty things , and liveless things to you , but in Christ they come now to be made effectual . Eleventhly , Christ is our sanctification , by sending the holy Ghost into our hearts , for the holy Ghost comes from the father and the son , we can never expect the saving work of the holy Ghost , nor the sanctifying worke of the holy Ghost , but through Christ , for so Christ saith in that place in John 16.14 . concerning the spirit He saith he wil send his spirit , He shal glorifie me for he shal receive of mine . The spirit , the holy Ghost doth receive of Christ , when he comes into the heart , therefore if there be any sanctification by the Holy Ghost , it must be through Christ , he must receive of Christ , he works from the father and from the son . And therfore the scripture hath that phrase , We are baptised into one spirit , that is by being baptised into Christ , having the inward work of baptisme , we are made partakers now of that one spirit , the Holy Ghost . Now such is the excellency of sanctification , as it cannot be wrought by any natural meanes , but it must have the Holy Ghost to be sent into the heart , and therefore the saints are said to be the temple of the Holy Ghost . Now what ever worke of the Holy Ghost there is required for sanctification that must be in and through Christ , and from Christ . The Holy Ghost never comes to sanctifie any , but the members of Jesus Christ , for he is the spirit of Christ , as wel as of the father , and never comes to any but to the members of Christ in this work of sanctification . There are some common gifts of Gods spirit , that the heathens have , but for this gift of true holiness it is only in the members of Christ , that the holy Ghost doth come into . Lastly , Christ is our sanctification by his Kingly power , swaying his scepter in our hearts , and ruling there , subduing our lusts as a king subdues rebels , and walking and governing the hearts of his people . Christ doth exercise a kingly power when any soul doth beleeve , when Christ comes into any heart , he comes into the heart to exercise a kingly power there , to set up his throne in a kingly manner , and by this he comes to sanctifie the heart , and give rest . And , as in a kingdom , there are mutinies , seditions , and the like , so in the hearts of sinners , there are mutinies and seditions , even against God himselfe . But now , whenas the king sends forth power , that very power prevailes against al things , if it prevail in a way of justice , al things are brought into right and due order again : So here , when Christ comes into the heart as king of righeousness , and then as king of peace , hereby he comes to bring rest and quiet unto the heart by his kingly power . Carnal hearts , they think , that the kingly power of Christ would be a disturbance to Christians , but certainly , the government of Christ in the heart brings the only rest and quiet unto the soul . Now these and several other particulars might be named , but joyning these with the other that went before , you may see , how Christ is res●●nto the soul in sanctification , and thus we have done with that particular . CHAP. XLI . Six Consequences from the former Doctrine . I. The difference between beleevers and the state in Adam . II. We see the difference between Civility and true holiness . III. We see the reason why so many Vowes and Covenants to live holily come to nothing . IIII. It is impossible for any to be a member of Christ , and not be holy . V. Be not hindred from comming to Christ , albeit you have not so much holiness as you desire . VI. Hence we learne how to Vnderstand Christ aright . NOW there are divers consequences that flow from hence . As , I. Hence we may see the difference between the condition of beleevers now , and that in Adam , and we may see that beleevers are in a better condition then Adam was Why ? because the image of God in which Adam was made , it may be said to be natural , that is , that onely comes from God the creator , from him making him a creature , and giving him the perfection that was sutable to the nature of a rational creature , there was al the holiness that Adam had . Al the holiness and righteousness that was in Adam , was but only that that was suitable unto a rational creature in such a condition , and when he had it , then he was to trade , as it were , with that stock himselfe , and to live by the stock that God gave him at first , only a general concourse of Gods providence there was , so long as he did continue to obey God , that Gods providence should go along with him , and uphold him in his estate , And this was the estate of Adam . But now the holiness and righteousness that the saints have , comes from another principle , it comes not from God as creator meerly , but from God through a mediator , from God through his son , it comes through Christ and it is a partaking of the spirit of Christ , and of the father , and the holy Ghost in Christ . We do not read of such a kind of work in Adam , only the text faith , the Lord made him according to his own Image , but that he should have his holiness through union of the second person in trinity , and through the spirit that is sent into him by the father and the son , and to be made a temple of the holy Ghost we read not . He had the principle of holiness to be in himself , but we have our principle of holiness in Christ stil , we are not trusted with our holiness though holiness be conveyed to beleevers , yet they are not be trusted with the principle of their holiness , but it is in Christ stil . But Adam was not so , Adam so long as he stood God would go on with a concourse of his providence with him , but God never made such a covenant with Adam , that he should have a principle of holiness laid up in his son and that by faith he should fetch out this principle of Holiness . I wil show you the difference between the state of Adam and a beleever , by this similitude ; a father puts a stock into his sons hand , but so , as he tels him , here is your portion , I wil give you your portion , go and trade with it aswel as you can , but you are never like to have any further from me , but only what you get by this stock : This was the state of Adam , God gave Adam a stock of holiness , a stock of righteousness at First , and bid Adam trade with it and that that he should have to live upon should be that that he got by that stock , and that 's al. But now it is true , we have al lost that stock , and turned banckrupt , now God is pleased to set up some of mankind again , there are others that must perish eternally , and be cast into prison , and there rot in prison eternally , but to some God is pleased to give another stock , yet so , that he wil not trust them with it wholly , but thus , he gives them Grace , and bids them go and trade with it , but so as he gives them it by little and little , and reserves the maine stock in his Sons hand , and saith , go and trade with this , and as you want come to Christ , if you have any losses in your Trade come to my Son , and you shall have it made up again , you must give account to my Son every day . And now one that is set up and hath a little stock , but so that he must give account to his Father every day , and then he being faithful though he have losses he wil make up his loss , and such a course is taken as he shal never break again , for he shal have a continual supply in his Fathers hands , or unkles hands , or freinds hand , and this is the case of beleevers , though it is true , they are not made so perfectly holy as Adam was ; we have not so great a stock as Adam , but our stock is better , for together with our stock of holiness we have a supply from Jesus Christ , and that we have shal be taken care of by him , that we shall not loose what we have , and if there be the least impairing of what we have , he will make it up again . So that our holiness comes now from another stock , is upheld by another principle then then ever Adams was , and this is the Reason why the Saints never fal as Adam did , because the holiness that they have can never decay , they can never turn banckrupt so as Adam did , but they have the principle from Christ , the water of life that shal flow into their hearts from Christ eternally . II. Another Consequent that follows from our Rest in our Sanctification in Christ is this , hence we see the difference between civility , or Morality , and true holiness , true Sanctification , you have heard , I suppose , Ministers speak of civil Men , and men that have meer morality , and live civilly , I make no Question but you have wondred what they have meant , what is this morallity ? We hear Ministers speak of Morral men , such a one is a good Morral man , or such a one is a civil man , what would they have more ? Would they not have men civil ? Do they not live inoffensively ? Pay every one their own , they do no wrong , they come to Church and serve God , what would they have more ? And yet we hear Ministers say , this is not enough , to be civil , and not to live in scandalous sins as others do , this is not enough . Now it is true , this is not enough , and by that which you have heard out of this point , you may discern that it is not enough , and that there is more required then so , and by this you may know the difference between your civil and moral man , and those that have true holiness and Sanctification . Your civil man and moral man , he hath restraining Grace , that keeps in his Corruption , and what he doth it is through strength of Reason , he sees in Reason that to live in such a wicked course as others do , to Lie , Swear , Drink , be unclean , Cheat and Cozen , the light of Nature teacheth that this is a sin . And so the Heathen , the moral Philosophers , that is , those that by the light of Nature saw the evil of such notorious vices , and saw what the Rules of Nature were for the guiding of their manners . So I say your civil men , they have improved somwhat of the light of Nature , they see by the light of Nature that they must not live in such and such sins as others do , and it is better to live justly , yea , and to be bountiful to the poor , many reach so far , I but all this goes no further then the common light of Nature , then the prudence and Reason of a man as a rational creature may carry him to . Quest . You will say what is more ? Answ . This is more , there must be Sanctification of the Heart through the Mediation of Jesus Christ , there must be a principle of Grace that must come into the Heart , as a fruite of the Second Covenant that God hath made with sinners in Jesus Christ , through the mistical union that the Soul hath with Jesus Christ , this is higher . Now when a Soul comes beyond civillity , it is wrought upon by God after this manner . I come now to see the breach that there is between God and my Soul , what my estate is by Nature , that I am a Child of wrath , I am dead in sins and trespasses , though I have not lived so wickedly as such and such have done , yet I see my self a Child of wrath , and an heir of Hell and death notwithstanding all that I have done . And I see that only through the blessed Mediation of Jesus Christ this breach is made up , and I can only have union with God through him , and his Spirit of Sanctification that must come to my Soul , through the Covenant of the Gospel , I must have my Heart raised up to God in an other manner , not only to live civilly but holily , to have the Image of God renewed in me through the Spirit of Christ , and so to live the life of Christ , and feel continual supply to come to my Heart through Christ , to feed upon the promises through the Covenant of Grace , and thereby to have my Heart Quickned more and more , and to perfect my holiness in the fear of God through the promises of the Gospel , This is more then the civil and meer morral man can come unto . Your civil man is known , First , In this , that what he doth is meerly according to common prudence and light of Nature . Secondly , The cheif of his Religion it is in Negatives , that he is not so bad as other men . And Thirdly , If he have any thing positive , it is but in outward actions , serving of God , but as for being acquainted with the mystery of Godliness , and power of holyness , of the necessity of a Mediator , of the need of continual supply of Grace from Jesus Christ , this he seeth not . And further , This civil man he is not burdened with Corruption , with the remainer of corruption , but thinkes himself in a very good condition . Indeed he saith , he must be saved by Jesus Christ , but I put this to any civil man in the world , what need doest thou Find of Jesus Christ for thy sanctification ? art thou so burdened with those inward corruptions in thy spirit , that the world can take no notice of ? And dost thou goe groaning under thy Corruption , so as to see the need of the mediation of Jesus Christ , a supply of the spirit of Jesus Christ to help thee against thy Corruption , and sanctify thy heart , this thou art not acquainted withal , this is a point above thee , and therefore in this point we come to see the difference between civility and true holiness . We come to see by this , that Godliness and holiness it is a mystery . The scripture speakes of a mystery of Godliness , and of the power of Godliness , and Godliness is therefore powerful , because it is a mystery . If we must have our holiness from Christ as a mediator that Christ is first filled wsth holiness , and our soules by faith must draw our holiness from him , then certainly Godliness is a mistery , the Godliness that must save soules is a mystery , beyond that which ordinary men of the world understand . Few understand what is the way of God in conveyance of grace unto the soules of those that he intends eternal life unto . The way of God in conveyance of grace unto the soul , is not this , in giving you reason to understand that such and such things are naught , and therefore for your own ease and quiet in the world you must live civilly , but the way of God is to reveal his son to you , and reveale a necessity of union with Christ , to be made a member of him , and to draw virtue from him as from a head , and to see a fountain of life from him flowing into thy heart continually , so as to repaire to Jesus Christ the second person in trinity , made man for thy soul . I say , to repair to him as the fountain of al grace to be conveied from him unto the soul , here is the mistery of holiness that is beyond al the civility and morality in the world . Oh that you did but by this point understand somewhat of the mistery of Godliness and that it might cause but some suspicious thoughts in the hearts of those that have lived but civilly and morally , that for many years together it may be have bin good neighbors , pay every one their own and no body can accuse them for wrong , but Oh that they would bethink themselves , wel , I have lived thus and thus long , but hath my soul bin acquainted with the mystery of the Gospel , to fetch virtue from Christ as a mediator ? And have I a stock of grace from him to trade by , that what I trade by I have from him ? Have I found the burden of my inward corruption ? And have I got ease and rest by virtue of the promises of the Gospel ? And have I searched into the Covenant of Grace , and found there promises to convey comfort unto my soul ? Hath my heart been exercised after this manner ? Certainly , if thou hast not , thou knowest not what the way of the Gospel is , what an evangelical life is , what is a true evangelical life . When the soul is inabled to live upon Christ , that thou feelest thy heart live upon Christ , sucking and drawing virtue from Christ , for the mortifying of thy corruptions and quickning thy heart in the way of holiness , this is a true evangelical life , and that is another consequence drawn from this , That Godliness is a mystery , and beyond civility and morality . III. Another Consequence that may be drawn is this : Hence then we may see the reason that many people , their vowes and Covenants to live better then they have done , doth so often come to nothing ; our Sanctification is in Christ , our overcoming of corruption it is by virtue of Christ , then from hence , I say , we see plainly the reason , why the vowes and covenants of so many people , that do promise in the time of their sickness , or when they are in any danger at sea to live better . Oh , say they , if ever God restore us , they wil never live as they have done , they wil live better then heretofore they have done , and though they do not speake thus for the present to deceive people , but speake what they do intend , their hearts are fully resolved to leave their sins , and to live better , yet when they are restored they live as before , when they come to land , whatever promise they made at sea yet they live as before . What is the reason of this ? Because they are not acquainted with the mistery of Godliness , they know not how to fetch strength from Christ to inable them to keep their resolutions , they do not know where the stock of grace lies . They depend upon their owne resolutions and promises , they do not see the strength that should come from Christ , and hence it is that al their vowes and covenants come to nothing . As we reade of Sampson , he said , after his strength was gone from him , that he would go forth as before , but the Lord was departed from him : So you think , if God restore you , you wil live better , and overcome your corruptions , you wil not live as before , I but the strength of Christ is not with you , you do not know that the strength of Christ is departed from you . Adam had grace from God as the creator , it is not for us to pray to God for grace as creator of al things , but we must seeke God in Christ , and see how the fulness of al the Godhead dwels bodily in him , and so we come to have strength against our corruptions . I remember a German Divine writing to his friend , professeth that before he understood the way of the Gospel , he had vowed and covenanted a thousand times against some sins , and could never overcome them , but after the Lord revealed to him the way of the Gospel , that al strength comes in by exercising faith in Christ , and seeing the father giving his son to supply al grace , and exercising faith in the Covenant of grace , he found strength against his corruptions , so that he was able very comfortably to walk with God in the wayes of holiness . So Christians that understand the way the Gospel wil find abundance of power against their corruptions , more then they did with al their striving and paines taking before ; though we should strive and take al paines we can , yet we must know that this wil not do it , without the exercise of faith in Christ , for the helping of us against our corruptions . IIII. From hence followes also , that it is impossible any should be a member of Christ , but he must needs be holy , because Christ is our sanctification , Christ is Filled ful of holiness , that holiness might be conveyed to his members ; therefore those that have yet their lusts in the strength of them , that have not the rest of sanctification in some measure , surely the spirit of Christ is not in them these cannot stand together , to be a member of Christ , and yet to walk in Filthiness , these cannot stand together . For Christ is the great prophet that teacheth , and the great King of his Church to governe , and certainly whatsoever is brought to him , must be taught of him , and governed by him , it is impossible to have communion with the fountain of al holyness , and yet for al that to live under the power of sin , this cannot be . V. From hence followes likewise , That for any to be hindred in their comming to Christ , because they have not that measure of holiness that they desire , this is a great temptation for any soul that sees the want of grace , the want of sanctification , and labors under the burden of corruption , for any such soule to be hindered in the coming of it unto Christ , because it hath not what grace it doth desire , this is a very strong and a dangerous temptation of the devil , which we are to take heed of . It is a most irrational temptation , and yet this is that that many poor souls are troubled withal , they think thus , when we exhort them to come to Christ , alas , what should I do , poor creature , I am so vild , I have such a wicked and sinful heart , how should I come to him ? were I thus and thus , had I power over my corruptions as others have , then I could be bold to come to Christ . Now what a temptation is this ? Christ saith , come and I wil give you rest , you say , if I had rest I would come . Christ is the fountain of al holiness , therefore to be kept off from Christ , because I want holiness , is a very great temptation ; it is the work of the Divel , should I be kept off from Christ for want of holiness , when Christ is appointed by God the father to convey holiness unto the heart , to renew the image of God in mee , and to draw it more beautifully then ever it was before ? Remember the point you have heard , that Christ is our sanctification and al holiness comes from him , therefore surely my want of holiness shal not drive him from me ; but draw me to him . Let me not say as Peter , Master depart from me , for I am a sinful man , the truth is he should rather have said , Master , come to me , for I am a sinful man. So many poor soules wil say . Lord , I cannot come to Christ , because I am so sinful , thou shouldest come to him the rather because thou art so sinful . VI. From hence we learne how to understand Christ aright , and how to beleeve in Christ aright ; some people , they understand Christ only as a savior , that they must be pardoned by Christ , and saved by him , and delivered from hel by him , but you must understand him to be sanctification to you also , you must trust in Christ to sanctifie you , as wel as save you , if you understand Christ aright , you must understand him to be a sanctifyer , as wel as a savior & if thou beleevest in Christ aright , thou beleevest in Christ as a sanctifier as wel as a savior ; & thus much of the conseqences , that follow from the Rest of sanctification in Christ . CHAP. XLII . Containeth an exhortation to come to Christ , wherein Three hindrances are removed , And six encouragments laid down . First , The Vnion between Christ and a beleever . Secondly , From the great Love of Christ . Thirdly , Corruption is the burden of Christ as wel as of a sinner . Fourthly , He Healed the bodies of many , he wil much more the soul . Fifthly he knowes what it is to be Tempted . Sixtly , It is for the Honor of the Death , Resu●rection and Life of Christ to give Holiness . NOW for the last thing that I propounded , To exhort and draw beleevers to come to Christ , and in this I shal endeavour to take away the many hinderances of the soul in comming to Christ for sanctification , and also give some incouragements to the heart to come to Christ for sanctification . You see , here is the way to get power over corruption , and to get grace , namely to come to Christ , Yea say you if I knew I were a member of Christ , and had interest in Christ then I could come to Christ for power over my corruption , and for grace , but I am afraid I have no interest in him . 1. For answer to that , which is the main stop and hinderance of faith , know that if thou hast but a heart to come to him for grace that is as good a signe of thy interest in Christ as any signe thou hast , that is as good a signe of evidence of interest , as any thou canst expect . 2. You must come to him for grace , and if thou hast not interest before , yet thy very comming to him now for grace to help thee against corruption , that very act of thine may give thee interest in Christ . What is it that unites thee to Christ ? what is it that makes a member of Christ ? what is it that gives interest in Christ ? It is but the coming to him , as you heard before in the point . Quest . Is you wil say , If I had a right to him . If thou comest now to Christ , to get power over thy corruption , and to get grace , I say , though thou hadst no interest before , this very act may give thee interest in Christ , and therefore be not discouraged but come to Christ . 3. Wilt thou stay til thou dost find power against thy corruption , before thou wilt come to him , then thou wilt never have power against thy corruption , for you have heard , that it is Christ that is the foundation of thy sanctification . And then for incouragements , there are a great many excellent incouragements for poor sinners to come unto Christ . First , The consideration of the neere union that there is between Christ and us , in regard of his very humane nature . That place in Heb. 2.11 . is a very notable scripture for our incouragement . For both he that sanctifieth and they that are sanctified are al one , for which cause he is not ashamed to cal them brethren , He that sanctifieth , and those that are sanctified are al one , what is that . That is , Christ is of the same nature that thou art , Christ hath taken our nature upon him , and the fulness of the Godhead doth dwel bodily in him , so that thou mayest goe with the more boldness . He that is thy brother , is not ashamed to be called thy brother , and therefore do not look upon him as at such an infinite distance as thy judge , but looke upon him as thy brother , as one with him . He that sanctifieth , and they that are sanctified are all one , Thou and Christ together are one body . Now what incouragement is here to expect Sanctification from Christ to overcome corruption because Christ and you are made one body , of the same Nature , and so neerly united and made one . Secondly , Consider that if Christ did love thee so dearly as to lay down his life for thee , surely he wil never suffer thee to perish in thy corruptions , shall Christ come down from Heaven , and lay down his life for poor Souls , and shall he suffer them to die under their corruptions ? Now if a many should be willing to lay down his life for a Child and he should come and see the Child lie in the dirt , ready to be stifled in the dirt , could he go by and not regard the Child ? This is our case , Christ hath come and laid down his life for poor sinners , but yet they see themselves ready to be stifled by their corruptions and they cry to him for help , surely Christ wil not pass by and let thee lie in thy filthyness , to be stifled in thy corruption when thou wast so dear to him , as to lay down his life for thee . Thirdly , Another incouragement is this , know , that thy corruptions are the burdens of Christ as wel as thy burdens , they are burdens to thy Soul , and burdens to Jesus Christ , and therefore he doth certainly pitty thee under them , and wil help thee . Fourthly , If Christ had so much pitty as to heal the bodies of poor creatures here in this world , so that there was no diseased body that ever come to him , but he healed them , surely then Christ wil heal Souls , Christ hath more regard to immortal Souls then to bodies . Fifthly , Christ knows what it is to be tempted , for Christ had no Corruption in him , yet Christ knows what it is to be tempted , and Christ knows by his own experience what a Burden it is to be tempted to sin , and surely Christ cannot but know what a Burden it is to be overcome with sin . Now Christ himself had the Burden of being tempted unto sin , and Christ knows that thy Burden is greater then his burden was , and that it is more to be overcome then to be tempted to sin , and therefore he knows how to pitty thee . Sixthly , Know it is to the Honor of the Death of Christ , the Resurrection of Christ , and the life of Christ , to help thee against thy Corruptions , and quicken thee in Grace . Christ accounts his resurrection and life , to be honored , when he sees the virtue and power of it to be in the Hearts of beleevers . Wherefore then , if it be to the Honor of the Death , and resurrection , and life of Christ , it may be incouragement to thee to go to him for help against thy corruptions . And this remember when thou art upon duty , and begging for help against thy corruptions , carry this Rule with thee . I come to pray against my sins , but together with my prayer , let me act my Faith. I come to hear the word , I but together with my hearing , let me act my Faith upon Christ as Mediator to help me against my corruptions . I come to the Sacrament , but I come to have communion with Christ to help me against my corruptions . Oh! act thy Faith in the promises of the Gospel , through the blessed Covenant , and thou shalt find abundance of strength against thy corruption , and Rest unto thy Soul. CHAP. XLIII . Containes the Conclusion of the former Doctrine of Sanctification , with divers directions how to come to Christ for holiness . I. Be sensible of the want of it . II. Be not satisfied with the ordinances further then you meet with Christ . III. Come not so much for comfort and peace as for holiness . IV. Be sensible of new supplies . V. Converse with Christ in the Gospel . I Shal now only add a word or two for the concluding of this , and so go on to the next rest that is here promised . Come to Christ for the Rest of Sanctification , for holiness , for the truth is , there is no true holiness , but that which we have by our coming to Christ . The Scripture speaks of true holiness , there may be abstaining from many sins , and performance of many duties , but no saving holiness , but that that is had from God through Christ as Mediator , no true holiness til the Soul comes to be acquainted with Christ , and have it that way , and the holiness that we have by exercising of Faith upon Christ as the Head of the Covenant , that indeed is the mystery of godliness , that is the true godliness , that is godliness in a mystery , which the world is not acquainted with , that is the power of godliness , the powerful holiness that comes by Christ . And indeed that is the Reason why there is so much strength of Grace in the Hearts of the Saints , because they have it from Christ , it is from the spirit of Jesus Christ that is in him , and Christ is the Lyon of the tribe of Judah , his spirit is a spirit of might . Common gifts have not that strength as this holiness that comes from Christ hath , the holiness that is from Christ , that is the only supernatural holiness , it is that that is the divine Nature , whereas that kind of abstaining from sin and performing of duties , that civil men have , and that comes in by common gifts , that is not the divine Nature , they have it but in a natural way , what they have is by strength of Reason and argument , but that which comes in by the exercise of Faith in Christ , that is supernatural , that is of a divine Nature , and that is aboundant , aboundant is the holiness that the Soul comes to have in exercising of Faith in Christ . In drawing of Grace from Christ the Heart grows more in the way of Holiness , it exerciseth much more Faith in Christ , in a little time , then it did in a long time before , though perhaps those were truly godly before and members of Christ yet for want of a right understanding how all Grace comes from God through Christ , and so drawing of it that way , they did not thrive in the waies of Godliness . That text in the 3 of the Ephesians and the 17. Is most admirable for this , the Apostle praies . That Christ might dwel in your hearts by faith , that ye being rooted and grounded in Love. there is the strength of Grace , when Christ dwels in our heart , That you may be able to comprehend with all Saints what is the breadth and length and depth and height , and to know the Love of Christ which passeth knowledg , that ye might be filled with all the fulness of God. Here is the fruite of it , that you might be filled with all the fulness of God , a strange speech , had it not been in Scripture who durst have exprest himself thus that by comming to know God in Christ , you may come to be filled with all the fulness of God in Christ . It were very much to say thus , by knowing God in Christ , you may come to have God , that is somwhat , but secondly that you may come to be filled with God , that 's more , But Thirdly , That ye may come to be filled with the fulness of God , that is yet more , yea , Fourthly , That you may come to be filled with all the fulness of God. What a gradation is here , that shews the admirable use of knowing God in Christ . Whereas now , other men and women , that onely are taught in their childhood to serve God , they must serve God , and they are restrained from many sins , and they performe duties , they wil pray , and come to heare , but not being acquainted with the mystery of the Gospel , and drawing holiness from God through Christ , how far are those from having this text made good in their hearts , that is , from being filled with al the fulness of God. Whereas afterwards they come to have more cleere understanding of the mistery of Godlyness from Christ : then they come to enjoy communion with God more then ever they did , whereas before they were strangers to God , now they have communion with him ▪ yea , now they feele Gods fulness come more fully into their hearts then before , now they feele a fulness from God , and so come by degrees to be ▪ what is said in this text , to be filled with al the fullness of God. The reason of al the emptiness , scantiness , and barrenness that is in your heart , is for want of understanding , how God hath filled Christ with al fulness , from whom wee are to receive grace for grace , and by drawing grace from Christ we come to have permanent holiness and lasting holiness , and this indeed is the reason , as heretofore ye have heard , why the grace of the saints endures for ever , and they can never faile , whereas the grace of Adam did faile , because the one comes from God through Christ , and the other did not , that did not come from God through a mediator so as this did , and therefore this is permanent and the other is not . But of that I spake before , only we bring it in now , as a further motive to make us seek for holiness in Jesus Christ , this rest of sanctification . Some rules I wil briefly propound by way of direction as helps in seeking of grace and sanctification in Christ . As , First , Labor to get a sence of your want of holiness and of your need of Christ for it . Secondly , in the exercising of your selves in the ordinances , be not satisfied with the ordinances , any further then you meet with Christ , be not satisfied with a prayer , or with hearing , but think with your selves , what have I of Christ here , that I told you in the opening of the point , how Christ was the sanctification of the heart , because the blessing of al the ordinances is by having Christ there . There are two or three things more that I would commend unto you . The First , Is this , in seeking Christ do not come so much for enlargement , for comfort , for peace , as for sanctification , you seek your peace for holiness , rather then seek holiness for peace , this is a special rule of direction to thrive in seeking for sanctification by Christ . Many Christians , they seek to have Christ , but why ? that they might have peace , that they might have comfort , and they make their holiness but subservient to their peace and comfort , They think thus , except I be holy , I cannot have peace , therefore I wil labor for holiness that I might have peace . But a true gracious heart wil rather say thus , the more holiness I have , the more peace I have , and therefore , I wil labor for peace , that I might have holiness , One labors for holiness , that he might have peace , and the other labors for peace , that he might have holiness , Now those Christians that labor rather for peace , that they might have holiness , wil more thrive then the other , that labors for holiness , that they might have peace . It is true indeed , it is one good motion to labor for holiness , because it wil bring peace , I but it is a stronger motive , to labor for peace that we might have holiness therefore when we seeke to Christ , we should seeke rather for holiness and sanctification from Christ , then that we might have peace . Would you know the reasons you say , you tel us that Christ is our sanctification , but we have not found such sanctification from Christ to increase holiness ; but what is the Reason ? you have exercised your faith upon Christ mainly that you might have peace , that you might have enlargement and comfort as others have , and that is the reason that your holiness is scant , if you had exercised your faith in Christ that you might have holiness , then you might have had more peace . Saith Christ , be it unto thee according to thy faith , so in this case , Christ saith to every beleever , be it according to thy faith , according to what you exercise your faith , so be it unto you . As , do you exercise your faith for peace and comfort , and mainly for that ? you have some peace and comfort , but you shal not have so much holiness : but do you exercise your faith for holiness most ? then you shal have most holiness . Now certainly a true christian prizeth holiness rather than peace , and I know no surer argument for the truth of grace , and the difference between an hipocrite , and one that hath true grace , than this , the hipocrite would have holiness that he might have peace , I but the true beleever would have peace , that his peace might increase his holiness . Secondly , Another rule is this , Though Christ doth give in grace , increase of sanctification and holiness , yet do not depend upon what Christ gives in for the present , but stil keep thy heart sensible of the need of new supplies . There is many Christians , when they have been at duty , and have exercised faith upon Christ for this rest of sanctification , and have got somewhat , some enlargement , and some quickening of spirit , and some resolution in the way of God , here they rest , and now they think they are wel , they think to live upon this stock a great while . But now we are to pray for our daily bread , and to depend upon Christ for new supplies of grace and holiness , every day , every moment , according to every worke that we are set about , to go to Christ for new supplies , as if we had nothing at al given us before , and Christ wil be wel pleased with this , that though we have never so much Grace , yet to go to him to renew our faith , as if we had none at all , that i● , as strongly ; I do not mean that we should apprehend that we have none at all , but as strongly and eagerly to exercise faith upon Christ for new supply of holiness , as if we had none at all , and indeed those that seem to have none , exercise Faith in Christ most . Thirdly , For Conclusion of all , take this as a Rule , Those Christians that do most converse with Jesus Christ in the blessed way of the Gospel , those will increase most in Grace , and they have this by way of Sanctification : I wil give you but only that one Scripture , in way of allusion to apply it to this , in Acts , 4 13. Now when they saw the boldness of Peter and John , and perceived they were unlearned and ignorant men , they marvelled , and they took knowledg of them that they had been with Jesus . Peter and John , had much boldness , they had strength of Grace , they had much boldness notwithstanding all their opposition . But how came they by it , they were unlearned men , ignorant men , poor weak men in regard of their naturals , and yet they had got aboundance of Grace , so as to make their profession of Christ with boldness , notwithstanding all the rage of their potent adversaries , and the people wondred how they could get such strength as they had , but saith the text , they took knowledg of them , that they had been with Jesus . It was that that did so raise their spirits , it was that quickned them , and inlarged their Hearts so much with Grace that they had been with Jesus , that they had conversed boldly with Christ . Now I would apply this in a spiritual sence , that as Peter and John did grow to that height and strength of Grace by conversing bodily with Christ , much more may Christians grow to a height , strength and fulness of Grace by much converse with Jesus Christ . Converse with Christ in a way of Faith , and that will mightily enlarge thy Heart in Grace . And the truth is , when you see any Christian , that perhaps his natural parts may be but weak , but yet you see him grow in Grace mightily , he hath a mighty large Heart for God , and hath much spirit in prayer , and his conversation is very holy and convincing , you may conclude this man and this woman to have been with Jesus Christ , that is , converst much with Jesus Christ . Would you know whence it is that you see many poor Christians not long since , how they have grown in holiness , and you think they have got a great deal more than you have got , they can depend upon God more , and can rejoyce in tribulation more , and they have more spiritualness , and more Savor in their conversation , and find a great deal more sweetness in the waies of God than you , whence is it ? Their means perhaps is not more , their outward means , their parts in Nature is not more , whence grows it then ? Would you know whence ? They have been with Jesus , they converse much with Christ , and you may have it too . The Reason why you have been a professor perhaps twenty or thirty years , and you now grow old , and yet perhaps weak still , and it is as much as can be said of you that there is some hope that there is some good in you , but for the seeds and sparks of divine Nature that are in others spirits , there is no such matter at all , what is the Reason ? because they are not acquainted with this drawing of Sanctification from Christ by the exercise of Faith. Wel , thus much shal suffice for this Rest , the rest of Sanctification , the Rest of holiness , that brings abundance of Rest unto the Heart , according as that encreaseth so doth holiness encrease . CHAP. XLIV . Sheweth that a beleever hath Rest in Christ in all troubles he can meet with in the world , which is laid out in four Particulars , 1. All afflictions are at his disposal . 2. In him the curse is taken away . 3. They stand with Gods love . 4. They are measured by God. NOw we come to the fifth Burden : you may remember the fifth Burden was , The Burden of outward affliction , come to me , saith Christ , you that are burdened with the guilt of your sins , you that are burdened with Legal performances , you that are burdened with remaining corruption that is in you , come to me and I will give you Rest ; Now what Rest have been from all those you have heard . Now Lastly , come to me , you that are under the burden of afflictions , for that is a Yoak as we opened when we handled the point of being Laden , the Burden of affliction , bodily afflictions , or spiritual afflictions : come to me , and you shal have Rest . Now the spiritual afflictions have been spake of much in the handling of the former burden , and yet may be somwhat more afterwards when I shal come to speak about spiritual desertions , those kind of afflictions , that many times are upon Christians , and there is Rest unto their Souls in regard of them . But for the present all that I shall say now is , about outward afflictions , come to me , and you shall have Rest , The afflictions of sickness and poverty , and persecution , and dishonor , and trouble here in this world . For we are to know , that there is Rest in Christ even in regard of this , and abundance of Rest . Those that are acquainted with the mystery of godliness , and the way of Gods Grace in Christ , though they may meet with much trouble in this world , yet they find abundance of Rest of spirit in Christ , in regard of those troubles . Indeed , Christ did not say , come to me , and I will presently free you from all trouble , that you cannot expect , but come to me , and this I will promise you , that you shall have Rest in your spirits , your condition may be as troublesome in regard of outward things here in this world as any , but this I wil promise , I will ingage my self for , that you shall have Rest unto your souls in all conditions whatsoever that you shall be put into . And is not this a blessed Rest ? Especially in regard of these times , such times as these , so ful of distractions when men are spoiled of their goods , and persecuted , and still we are afraid every day when all these outward comforts may be wrested from us . This point , perhaps , may be to some more seasonable than to others , what , to tel some of the burden of the Law , this is a spiritual thing , and they have no Skil of it , to have Rest from the trouble of the Guilt of sin , this is spiritual , and they have little Skil of that , to have Rest from the remaining corruption in their hearts this is spiritual still , and they have no skil of that neither . I but now I come to speak of that which all of you will be sensible of , in regard of outward afflictions , I , that is somwhat , that the Hearts of all men wil say , it were a good thing to be in Christ , to have Rest in regard of outward afflictions . Now it is the way of God to draw men to his Son in their own way , to shew the good that is in his Son in that way which themselves are sensible of , and those that are strangers to Christ may be sensible of this , as to think , that if that be made out , that is here promised , that indeed i● a blessed thing to be in Christ , now that I shal open to you , only I will give you one Scripture more for i● , and then proceed to the opening of it . It is in the 16. of John and the 33. These things have I spoken to you , that in me ye might have peace , in the world you shal have tribulation , but be of good chear I have overcome the world . This is a ful text , Christ foresaw that his disciples should have a great deal of affliction in this world , and this is spoken to them but a little before Christs death , a little before Christ was to die and go from them , he tels them of a great deal of affliction they should have in the world . But saith Christ these things have I spoken , in me ye shal have peace , though ye have trouble in the world , I will not free you from trouble , but I wil give you peace to your Souls in those troubles , in me ye shal have peace , though in the world you have trouble , and be of good chear I have overcome the world , though you shall have troubles in the world , yet I will give you Rest , for I have overcome the world , and therefore be of good chear , for all the troubles that you shal meet withal , shall not take away the peace of your spirits , the Rest of your Souls . So that then here the point that now we are to enter upon , is , That in Christ there is Rest in the midst of all afflictions , of all troubles that we can meet withal in this world . For , First , A beleever coming to Christ , must needs have Rest whatsoever afflictions he meets withal , for when he is come to Christ , he may in him come to know that there is no affliction either doth or can befal him , but is at the dispose of him that is his Father , and the Father of the Lord Jesus Christ , and is not this a great deal of Rest ? To know that what comes unto me , though there be such and such instruments , evil instruments to bring trouble upon my estate , or name , or otherwise , yet I know that all this is by the wise ordering and disposing of that God that is the Father of Jesus Christ , and in him is now my Father . Were it that you could be all assured of this now , that you should never hence forward , have any loss in your estate , any sickness in your body , any trouble in your family any way , or should have no affliction ever befal you , but it should be at the dispose of your owne father , he should dispose of it , and your Father a wise , and Loving Father ; or take the de●rest Friend that ever was in the world , and if I say , you should be made sure of this from heaven that you shal never have any affliction in this world , but it shal be by his dispose , would not this bring rest into your hearts , though you had a disquiet heart before ? Would there not be a great deal of calme , quiet , and rest upon your spirits ? I make no question , but if such a voice should come from heaven , and you should know it were a voice from heaven , and not a delusion , saying , be of good comfort , you that are so troubled , for feare of losse and outward afflictions , be of good comfort , thou shalt never have any one minute of an hour of trouble and affliction more than thy tender father or mother shal be willing unto , would not this give rest and quiet unto thy spirit ? Certainly , hadst thou faith to know , that al comes from thy father in Christ , for when we are come to him he is our father in Christ , and al that comes to us is from him through Christ , thou couldst not but have rest and peace . Secondly , By comming to Christ , there is rest from outward afflictions , for in him there is the taking away of the curse ▪ it is Christ that hath taken away the curse of al afflictions , and therefore there must needs be rest unto the soul t●rough Christ . Faith in Christ ●eacheth beleevers to worme afflictions ( as I may so say ) to worm them , that is to get out the worm that is there . The trouble that eates the heart in affliction , it is the worm of the Curse , for al afflictions are part of the curse in themselves , in their owne nature , as they come unto us , if out of Christ , I say , they are part of the curse . Now the main trouble and burden of an affliction , it is the curse the secret curse that is in them , but now , when thou art come to Christ , though the outward bulk of affliction may be as big as it was before , yet the curse shal be taken away , the worm , the trouble that did eat thy heart ▪ that shal be taken away , and therefore there must be rest in that way . Suppose there were a Snake that should wind about thine arm , that would affright thee ; but if thou didst come to know certainly , that the sting were taken out , thou wouldest be quiet if thou wert a wise man , though perhaps a child , or a weak woman , might be affrighted , but a wise man , that understands what he doth if he knew that the sting is out , would not be affraid , now know O thou beleever , that upon thy comming to Christ the sting of al affliction is taken out , there is nothing of the sting in it . Affliction may make a noise , as the Bee doth when the sting is out , though there were never so many bees about your eares , if you knew the stings were out , you might be quiet . The core of affliction is taken out as soon as thou art come to Christ . As some soares in the body do put the body to a great deal of pain , there is some core in a wound , some malignant humor that runs in a wound , that puts a man or woman to a great deal of pain : But now if this core , this malignant humor , be taken out by the Chyrurgeon , there wil be ease and rest . So I say by thy coming to Christ , the core , the malignant humor of affliction is taken out , the sting , the curse is taken away , and thou must exercise faith for the taking away of this , and the way to exercise faith to take away the sting and core of every affliction is this , to look upon Christ under al his afflictions , as being made a curse for thee , for that indeed may trouble , those paines that were upon Christ , that were in his body , and the poverty that he endured , and the dishonor that he suffered , there was a curse in them , and Christ he takes away the curse by bearing the curse . As you know , when a Bee stings , many times it leaves its sting behind it , so the curses of the Law , the Law came to sting Christ , as it were , and left the curse behind it upon him , so that now the curse is removed from beleevers . It is a good observation that one hath about the burnt offering in the Law , we read of the burnt offering , that it was to continue burning al night . So now beleevers in the night of their affliction , they should exercise their faith upon Christ for burnt offering . Oh consider , though thou hast sad nights , sad and very greivous nights , and thou liest tossing and tumbling , canst not sleep , art in pain and trouble , what shal give thee rest ? Now if thou couldst but exercise faith in Christ , who typified out the burnt offering that was to burn al night , I say , this was typified , that Christ is to be looked upon as burning under the wrath of God al the night of thy affliction , to take away Gods wrath in thy afflictions , and there 's no such rest as this . Perhaps in the time of affliction , sickness , losse of estate , and spoil of goods , there comes one friend , and another , and saith , you must be content , and it is the hand of God , and others are afflicted as wel as you , and it is the portion of Gods children , these are some things to quiet the heart . I but these are but poor , cold consolations , to tel them they must be content , and it must be so , and they must endure it , these can never give rest to the soul , except you can put your friend upon exercising of faith in Jesus Christ , here is the way to comfort your friends when you go to visit them in sickness , loss of estate , or spoiling of goods , to put them upon this , to exercise faith upon Christ , that hath born affliction , and by his death hath taken away the curse of al afflictions . It is true , there is a night of affliction now upon you , I but there is Christ that is the burnt offering that burnes al night to take away the wrath of God in thy afflictions . There is no such way to worm your affliction , to take away the sting of affliction , as to exercise faith upon Christ , in whom the curse of affliction is taken away , and when that is gone , now there is rest to the soul . A sick man that lies tossing and tambling and cannot Rest , and is in such distemper in his flesh , and hath such a Malignant humor in his body , when the Chyru●geon comes and applies any salve to take away that malignant humor , he sayes , when the Chyrurgeon comes again , Oh Sir , now I can Rest : And so saith a Christian , when he hath been vexed with such and such afflictions , and he hath gone and excercised faith in Jesus Christ , for he sees he was under the curse of the Law , and Christ hath taken away the curse of al afflictions , when he hath thus acted faith upon Christ , now he can be at rest , and he can say , now I see the sting taken away . As I said in the rest of sanctification , Christ was appointed as the Brasen serpent was , the great ordinance of God for the healing of them that were stung by the fiery serpents , that if they did but look upon it , they were healed , those that were stung with the fiery serpents , the very looking upon the Brasen Serpent were healed , it being the ordinante of God appointed for that end . So I may apply it here , those that are stung with affliction , Christ is set up as the ordinance , as the Brasen serpent to take away the venom of the sting of thy affliction . No question but those that were stung with the fiery serpents , they felt an intolerable pain , and when they looked upon the brasen serpent , they had rest , and they could say , now I have ease , now I have rest ; So the curse of God in affliction is the venom , and those that are ready to rave , and are almost mad in affliction , and are so extreamly discontented , it is to be suspected concerning them , that the curse of God is upon them . But now another that is under as great an affliction as thou art , can lie sweetly , and contentfully , and blessing God under any affliction , thou wonderst at it that he can lie so joyfull , blessing of God under so much affliction , the Lord hath taught him a way to worm his affliction , the Lord hath taught him a way to deliver his soul from the curse of the affliction , the curse is gone and he by exercising faith upon Christ hath comfort in removing of the curse , and this gives him Rest in time of affliction . Thirdly , Come to Christ and thou shalt have Rest in thy affliction , because that then not only the curse shal be removed , but there shal be this blessing upon it , that there is no affliction shal befal thee ; but such as may stand with Gods love , yea , such as shal come out of Gods love , and from Gods love , love shal be the great principle , not only of thy affliction , but from thy affliction , to know this , that though there are these and these afflictions upon me , yet I thank God there is no want of Gods love upon me , for I would not know any thing of Gods love then , if any spiritual judgment were upon me , but these are no other but what may stand with the love of God. Yea , but that is not so much , that they may possibly stand with the love of God , but this , that they come out of Gods love , and come from Gods love , they come as really from the love of God , as any thing that thou dost injoy in this world . Thou thinkest , if thou hast a prosperous voyage , that God loves thee , if thou beest recovered out of an affliction that God loves thee , but I say , that the Lords bringing thee into affliction , may stand with greater love to thee than deliverance out of affliction to another . The afflictions that are upon the Saints now , they do not come out of revenge , as they do upon the wicked , the same , affliction that comes from the principle of love to thee , may come from the principle of hatred to another , and although therfore in the outward view they be the same yet they are infinitely different in the principle . It is not so much what we see , or what wee feel , but from whence that comes that we see or feel , and indeed , a gracious heart is ever sollicitous about the principles of those things that do befal it , if it be an outward mercy , I but , what is the root of it ? is the root of it the love of Christ to my soul ? there is an affliction upon me , but what is the root of it ? is the root of it Gods displeasure , Gods wrath , Gods hatred ? Oh that were dreadful . Although the affliction were vast , if there were a hundred temptations , if the root of it were Gods displeasure , Oh that were terrible : I but then when he shal come to know that the root of it were not from Gods wrath , but his love , that is joyful . You wil say , doth not God sometimes chastise his people for their sins ? what if the affliction comes to me for my sin , can I have rest then ? It is true , if the affliction come to me for my tryal , then the root may be from his love , but I have sinned against God , I have abused my estate , my conscience tels me , I have not honored God with my estate and therefore the Lord hath taken it from me , and spoiled me of al , and can I look upon this as the root of Gods love ? Now to that I answer , though this be a certain thing , and will and must hold , notwithstanding all the late , wanton conceits of men , and all the vanities of their thoughts which shal come to nothing , yet this shal hold , that God doth chastise his people for sins and offences , that is not a part for me to enter upon , yet stil it holds forth this , That at that time when God chastiseth for sin , at that time their afflictions come out of love , from a principle of Love , even when God chastiseth them for their sins . But you wil say , hath not Christ suffered ? This derogates from the sufferings of Christ , when he hath suffered . For this , it is true , Christ hath suffered , and so hath swallowed up al Gods revenging wrath , and the curse , I but , doth Gods wrath hinder me from having the fruit of Gods Love. You wil say , it comes from Love , therefore God chastiseth not for sin , No ? Why all Gods revenging wrath may be gone , and yet God may chastise for sin and chastise out of Love too , at the same instant . You know it is said of Zachary , because he did not beleeve , the Scripture saith in Luke , 1. For this Cause thou shalt be Dumb , For this Cause , because thou didst not beleeve : And so , therefore , because of their sin they may be chastised . Cannot a Father chastise his Child and yet do it out of Love ? not only it may stand with his Love , but because of Love ; he would not meddle with him , but let him go , if he did not love him . Certainly , affliction may come out of Love , though for sin , but for God not at all to chastise them , would be an argument of hatred , therefore for him to chastise is an argument of Love rather than hatred . If ye be not chastised , you are bastards and not Sons , so that you are to look upon him , though God be displeased , yet stil it is out of love . These two may stand together , he may be displeased with thy sin and with thee , and yet he may love thee in the very act wherein he manifests his displeasure against thy sin , and he may manifest his displeasure against thee and against thy sin out of love to thee . And therefore the people of God may have Rest in all their afflictions , because it is out of Love. Here is an affliction , but from whence doth it come ? It comes from Love , now I am at Rest . If thou canst exercise Faith in Christ in thy affliction , that I know that through Christ God Loves me , and this is the efficacy of the merit of Christ , that in al thy afflictions thou shouldst injoy the Love of God , this wil give Rest unto thy Soul , and until this be , al the arguments in the world will never do it . Come to those that are afflicted and seek to pacifie and quiet them with any argument in the world , it will not do it , until they exercise Faith upon Christ , and that makes them to know , here is the love of God to my Soul in this affliction , and then it is no matter whether I be in prosperity or adversity . If God give me an estate there is love in that , if he take it away , there is Love in that , if he give me health , there is Love in that , if he cast me into sickness , there is Love in that , and this indeed is the great mystery of godliness , that the heathens were not acquainted with this Mystery of godliness . Fourthly , We have Rest in all afflictions through Christ , because in his merit it is that al afflictions are proportioned both for the time of coming , and the time of continuing , and the measure and the manner of them , they are proportioned by the infinite wisdome of God for the good of a beleever , God proportions all so as shal be suitable to the condition that thou art in . As a wise Physitian knows the ful condition of thee that art his patient at all times , therefore he doth weigh every dram , and take care that there be not one drop put into thy cup that he gives thee to drink , more than shal suit with thy condition , for thy good , and takes care it shal be given at a seasonable time , and that it shall not abide one moment longer than it hath wrought out the Corruption , wrought out evil , and brought good unto thee , now this is a mighty Rest unto thy spirit . If so be a patient is to deal with a Physitian that is learned , and wise , and experienced , that I know he understands the state of my body , to the ful , to a hair in every thing , and I know that what he gives he is very careful about , and what he gives he doth it himself , doth not trust the Apothecary , but goes himself and sees how many drams is put into it , and hath it weighed before his Face , trusts not others but weighs it himself , and so observes every circumstance that is suitable to his patient ; now would not this be quietness unto thee ? Perhaps the potion may be bitter , but if thou knowest that it comes from the hand of such a Physitian , that is thus careful , and thus skilful , and thus experienced , this causeth Rest and quietness in thy Spirit . So truly , by the Eye of Faith thou mayst behold God ; though God useth creatures as instruments , yet the Lord will not trust them , but stands by and looks upon every dram that is put into the cup. If a man should give that which is Poysonous or ratsbane to a dog , he cares not how he gives it : but now if there should any venemous thing be put into Physick , then the Physitian needs to look to every dram , that it be proportionable to the state of the Body . So I say , when God distributes his afflictions to the wicked he cares not for any proportion , he cares not for doing them good by it . But now when he comes to beleevers in Christ , God is careful to proportion every dram , for the time of it , that it shal come but just when God would have it , and continue not one moment longer than God would have it . That Scripture is enough to quiet the soul in regard of any affliction , Which you have in Peter 1.6 . Wherein ye rejoyce , though now for a season , if need require , ye are in heaviness through manifold temptations . Though now for a season , for a little time now , so the words are , though for a little time now , it is but now and it is but a little time , and then too if need be , Mark what a blessed parenthesis this is , it is worth Gold , this very Parenthesis is , wherein ye greatly rejoyce , though now for a season you are in heaviness , it will not be much it shal be but for a little time , and that if need be , as if God should say , were there not need , you should not be for one instant of time in heaviness , this is that you must learn from this Scripture . Would it not be Rest to your Soul if you could hear God out of his word this day , speak to every one of you , and say , did not I see th●re was need , you should never have any minute of sickness in all your life , this were enough to give Rest unto the Soul , and though there be need , it is but for now , for a little time . I do not find in the original that the word signifies season , but a little now , and if need be , so that you shall not be in heaviness , no not for a little now , unless there be need , this is a great deal of Rest . CHAP. XLV . The Rest beleevers have from Christ in outward afflictions discovered in four Particulars more . 1. They shall be to good ends . 2. They shal be sanctified to the good of beleevers . 3. God is present with his people in Christ . 4. There is abundance of present good in affliction . FIfthly , Come to me , saith Christ , and you shal have Rest in your affliction , for your afflictions shall have very good ends , God will never bring affliction upon you , but he wil have gracious ends that he will aim at in your affliction . God hath somwhat in his Eye that he aimes at more than you imagine , and the thoughts of this may bring a great deal of Rest unto the Soul , we cannot alwaies understand what those Particular ends are that God hath in the tryal of his people , but we must satisfie our spirits in this , certainly God hath very gracious ends , what a great deal of trouble is there now in the nation , how many godly people are spoiled of their goods , and wounded and made havock of , we think it is nothing but the rage of wicked men , certainly , God hath gracious ends in it , and God is about to bring to pass some glorious thing , though we cannot understand it now , it is only one that is acquainted with the mind of Christ that can be satisfied with this that when God brings tryalls he hath glorious ends to bring about , and why should not I be willing to be serviceable to Gods ends , to those great ends that God hath to bring about ? Wherefore was I made and brought into the world , but only that God may serve himself of me , and therefore if God hath need of my affliction as I may so speak , why may not I be quiet in my affliction , for my affliction may be serviceable to God. Now this is that I profess , that I may be serviceable to God and his ends , now if thy heart be right in this , that thou wouldst be serviceable to God and his e●ds , then thou must not choose the way how God shal fetch about his waies and ends upon thee . Somtimes God may serve his own ends in thy prosperity , I but at other times he wil serve himself in thy affliction : now if thy Heart be gracious indeed , thou wilt be as willing that God may fetch about his praise in thy affliction , as in thy prosperity , in this a gracious heart rejoyceth . Now if thy heart be right in this , then if God take away thy estate and bring thee into affliction thou mayst be quiet in this that God wil be served by my wants , and bring about his ends that way , though thou mayst think that God may be better served by thy prosperity then by thy affliction , I but know this , that God hath glorious ends to bring about , and must have his people suffer to bring about those ends , and therefore this may Cause Rest and quiet of Spirit . Sixthly , Come to me , saith Christ , you shal have Rest in trouble and affliction , for not only you shal be serviceable to God for his ends , but al your afflictions shal be Sanctified for your own good to you , God intends it and you shal have a Sanctified use in them and this is more then removing the curse , the Sanctified use notes a mighty operation of God in the affliction to fetch out good unto thy Soul. Now this were a large thing , to shew what is the Sanctified use of affliction , the purging out of Corruption , the quickening of Grace , yea , if it were but the tryal of Grace , it were enough to bring quiet to the Soul , for the Scripture saith , the tryal of Faith is more precious then Gold , the tryal of Grace , the exercise of Grace , if it were but the exercise of the Grace of Faith that thou art put upon in thy affliction , there may be more good to thee in that then thou canst imagine . There is more excellency in the exercise of any one Grace , but especially in the exercise of Faith , then in all prosperity in the World , if God should give thee a kingdome it may be thou hast lost thy land , thy House , and goods , I but God hath put thee upon the exercise of Faith now more then ever . Now know that the exercise of one Grace is more then a kingdome to thee , better then all the prosperity in the world , thy friends may come and tell thee this and that , I but dost thou feel thy affliction Sanctified to thy Soul ? Dost thou feel thy Heart drawn nearer to God ? Dost thou find the discovering of thy Heart more , and the purging out thy Corruption more , and thy Heart quickned in the waies of God more ? This wil bring Rest unto thy Soul , for you have heard , Sanctification is Rest unto the Soul , therefore Sanctification of afflictions unto the Soul , must needs bring Rest unto it . Seventhly , God is with his people in time of affliction by Christ , thou hast the presence I say of God in thy affliction , Gods gracious presence is only in his Son , no man comes unto the Father but by the son , it is true both waies , as no man comes to the Father but by Christ , so the Father comes to no man in a gracious way but by Christ , now Gods gracious presence wil be with them in his Son. I will be with thee in the fire and in the Water , that is enough for the Soul to Rest upon , that God wil be with them in the Fire and in the Water , in Isa . 43.2 . When thou passest through the Water I wil be with thee , and through the flouds they shal not overflow thee , when thou walkest through the Fire thou shalt not be burnt , neither shal the flame kindle upon thee , for I am the Lord thy God the Holy one of Israel thy Savior . I wil be with thee saith God , so that there is Gods presence to support them , now as ye heard al the promises are yea and amen in Christ , in Christ they are al made good , so that Rest in affliction comes by Christ . As now in sickness , art thou in sickness , see what Rest there is in Christ in time of sickness , in Psalm , 41.3 . The Lord , wil strengthen him upon his Bed of sorrow , thou hast made all his Bed in his sickness , Surely then thou wilt lie soft , thou shalt have Rest there . Many poor sick people complain they cannot Rest , they cannot lie soft , their Bed is not made well , their Bed is not made easie , high in one place , and low in another , now here is a promise that God wil make the Bed of his people in the day of their sickness , in the day of their trouble , what an expression is here of Gods love ; that we may know how God tenders his people ? And though it be but a hard bed , a flock bed , a bed of straw , you may lie easie if God make it . And here you see in this psalme God promiseth to make the bed of his people , now if you have not Rest , it is because you have not been acquainted with the promises , nor not exercised Faith upon the promises , such a promise will bring Rest unto the Soul , when you cannot Rest otherwise . And so I might give you Scriptures likewise for poverty , the many sweet expressions that we have in Scripture for the quieting of the Heart in poverty the special regard that God hath to poor people , especially such as are godly who are in poverty . I might name abundance of Scriptures , as that , The Lord hath chosen the poor to be Rich in Faith , And the Gospel is preached unto the poor . And not many mighty , and noble , but the poor receive the Gospel . And in Zeph. 3.12 . I will leave in the midst of thee , an afflicted and poor people and they shall trust in the Name of the Lord , The Lord hath respect to them , and if thou be godly and poor , thou maist search into Scripture and find abundance of expressions to give thee Rest . Christ was made poor that he might make us Rich , doth therefore poverty trouble thee ? Consider that Christ he was poor , and the poverty of Christ it was to make me Rich , and all the evil of my poverty is taken away by Jesus Christ , If poor people would exercise their Faith upon the poverty of Christ , that he was made poor , for so he saith , though he was the Lord of all , yet the foxes had holes and the Birds had nests , but he had not whereon to lay his Head. Christ had not so good a House as any of you , Christ had not a cottage to dwel in , but went abroad from one place to another , therefore exercise but thy Faith upon the poverty of Christ , and that will help thee in thy poverty . And so for dishonor , the Scripture is very ful that way too . In Matth. 5.9 . Blessed are ye when men shall speak all manner of Evil against you for my names sake . And that in Peter , Blessed are ye when ye suffer reproach , for the Spirit of Glory shall Rest upon you . Now all these promises in time of affliction is made to us in Christ , and therefore come to me , saith Christ , you shal have the vertue and efficacy of al these promises . Indeed carnal Hearts , they do not think the promises of the Gospel worth any thing , and they think that if they can have no more comfort but that , this is poor comfort , but those that are godly , they know that there is abundance of comfort and sweetness to be had in the promises of the Gospel . Eightly , The abundance of present good that Christ will bring unto the Hearts of the Saints that shal swallow up all the trouble of affliction , the abundance of present good shall swallow up al the bitter of affliction . As thus , now suppose you have a little Vinegar , one drop of Vinegar if there were a pinte or quart of the sweetest liquor in the world put into it , could you tast the Vinegar ? the tast would be taken away : So now the Soul that comes to Christ , and exerciseth Faith upon him , Christ brings in the present good , besides that that it shal have hereafter , the present good that is enough to sweeten all things , and to satisfie the Soule . Christ sets up such a light in the Heart , that such a one hath light in the midst of darkness , though there be darkness round about , yet there is such satisfying Contentments in Christ , that is enough to overcome all the bitterness that is in the world , such a one though never so afflicted , yet is able to say with David , as before , My Soul return unto thy Rest . And indeed all afflictions , to those that are beleevers , and have the exercise of Faith , I do not speak of all beleevers , one may be a beleever and yet not have Rest in affliction , but if he be a beleever and have the exercise of Faith , then all afflictions wil be no more , but as if a poor Woman were married to a great prince , and had all the nobles about him , and all kind of dainties upon his table , and he should hear the Rain rattling upon the tiles , that is in the windy wether abroad , what would this be to hinder the Rest of such a ones spirit ? The truth is , had we but the exercise of Faith , all outward troubles in the world would be no more to us , no more trouble then this is . If thou wert come to Christ , and married to him , and come to sup with him , there would be that satisfaction unto thy Soul in Christ , that al outward troubles would be no more at all , then the rattling of the Rain upon the Tiles to such a one that hath al content within dores . You are not yet acquainted with such blessed things that are in Christ who are troubled at any thing in the world , certainly the soul that is acquainted with that , will say , it hath enough , let what will become of my estate , of my body , of my House , of my Lands , yet I have enough in Christ , how have the blessed Martyrs cryed out of the fulness of Rest in Christ ? I remember one German Martyr , that suffered much from his enemies , he said , I verely beleeve that there is not a merrier Heart in this world then my self . As Jacob had more blessed visions when he lay abroad in the night , and laid his Head upon the stone ; So the Children of God have more visions many times of God in the times of their affliction , their Veins are filled with blood , and bones with marrow , al the capacities of their soul is filled with spiritual joy , and that keeps out affliction . As if a man have filled his belly with good chear , and especially if his veines be ful of blood and bones ful of marrow , he can bare hardness the better . So when the soule comes to Christ , he fils the veins ful of blood , and bones ful of marrow , I mean thus , he fils al the capacities of the soul with heavenly consolations , and that bares out any trouble or afflictions whatsoever , and thus there is peace and rest unto the soul . CHAP. XLVI . Containeth the conclusion of the last doctrine in the two former Chapters , shewing how unbeseeming a thing it is , for a beleever to be troubled in affliction . THere might be divers other things named , as by coming to Christ there is the spirit of prayer , and so the soul hath rest when it can go and power forth it selfe to God in prayer . But to conclude this . You see by al this , how infinitely unbeseeming it is for a beleever , one that professeth himselfe come to Christ , to be troubled in affliction , Christ makes this promise , that if he comes to him he shal have rest . Surely either thou art not come to Christ , or thou hast not exercised faith in Christ , Either thus , thou chargest thy self for one not come to Christ , or one that hath not exercised faith upon Christ , or else thou chargest Christ with unfaithfulness by thy discontentment . For Christ here professeth to the wotld that al that come to him shal have rest , that thou hast not rest , but that a little trouble doth disquiet thee , thou either art not come to Christ , or dost not exercise faith , or else thou chargest Christ with unfaithfulness , now if thou hast not rest , which way wilt thou have it fal ? Oh let it fal upon thy unbeleeving heart , let it fal upon this , that thou dost not renew thy act in comming to Christ , for it is not meant of coming to Christ at the first , but of renewing the act of coming to Christ , and this exhortation belongs to Godly men and women , that have already come to Christ by faith , I say , it belongs to them to come to Christ , come you to Christ again and again . Now thy disquiet and trouble in time of affliction doth argue , that thou art either no beleever at al , or hast not renewed the act of faith . My brethren , the wayes of many , that we hope are beleevers , are such , as if so be they had no use of faith at al in time of affliction , or as if faith were only of use to save their soules , and not to give rest unto the soul here in this world , or as if it were of no other use , but as a sun dial in a garden , to shew the time of the day when the sun shines , but in stormy cloudy weather , there is no use of it . And dost thou make no more use of thy faith , then of the sun dyal in thy garden , to shew thee how it is with thee in the day of prosperity , but the truth of thy faith should be a dyal , to make thee know how it is between God and thy soul in a cloudy day . And therefore you having now heard , where the rest in regard of outward affliction lies Oh , do you repair hither for rest , you vex , and fret , and trouble your selves , Why ? because you have not as others , others can have rich tables , fine houses , and accomodations , and al things for their content in this world , but know that now the Lord hath presented to you a way how to have rest to your souls in time of poverty , Labor to know Jesus Christ that was made poor for you . There is as plain a way for you to come to Christ as for the richest in the world , and Christ wil be as ready to entertain you as the richest . It is likely that al your endeavours may come to help you so forward as to make you rich in this world , I but , to give rest in this world , nothing can do it but your coming to Christ . And above al , this may serve to help us to lay up against the time of trouble , that however things go in this world yet you may have rest to your soules in Christ . CHAP. XLVII . Sheweth that beleevers are often under inward affliction , and spiritual desertions . I Shal now speak of the rest that Christ gives unto the soul in regard of inward afflictions , those inward afflictions are spiritual desertions , that is , when the Lord shal be pleased to absent himself from the souls of his people , and leave them in such darkness of spirit , though they be beleevers , & have interest in Christ , yet they may be left for a time by God , so as their spirits wil be extreamly afflicted with sorrow , and feare , and trouble , because of Gods absence from them , and indeed , there is no affliction like to this affliction , there is no condition so restless as this condition is . Now this is that that every one is not acquainted withal , carnal people think that these afflictions are only conceits , imaginations , and melancholly , but the saints know what these afflictions are , that they are the most real afflictions in the world , these spiritual desertions , for God to withdraw himself from his people . We read of such an affliction that a godly man was much exercised withal , and that was Heman that was the penman of the 88. Psalme , you read it in the title , it was a song or Psalme for the sons of Korah To the cheif musician upon Mahalath Leannoth , Maschil of Heman the Ezrahite a Psalm of Heman . Now this Heman was one of the greatest men exercised with desertions upon the face of the earth . If you read this Psalm at your leisure , you shal find ; that though he was a man very Godly yet exceedingly exercised with spiritual desertions and afflictions , the Lord withdrew the comforts of his spirit from verse the first , saith he , Oh Lord God of my salvation I have cryed day and night before thee . verse the 3. My soul is ful of troubles and my life draweth nigh unto the grave . verse the 4. I am counted with them that go downe into the Pit. I am as a man that hath no strength , free among the dead , &c. verse the 7. Thy wrath lieth hard upon me , and thou hast afflicted me with al thy waves . What a strange expression is this of a godly man ? And then there is outward afflictions mingled with spirituall afflictions , verse the 8. Thou hast put my acquaintance far from me , thou hast made me an abomination unto them , I am shut up and I cannot come forth . verse the 9. My eye mourneth by reason of affliction verse the 13. But unto thee have I cryed Oh Lord , and in the morning shal my prayer prevent thee . Lord why castest thou off my soul , why hidest thou thy face from mee ? God had hid his face from him verse the 15. I am afflicted and ready to die from my youth up , while I suffer thy terrors I am distracted . He was acquainted with these spiritual afflictions from his youth up verse the 16. Thy fierce wrath goeth over mee , thy terrors have cut me off . What expressions are here for a godly man ? and when we read this Psalme and know it is the Psalme of a Godly man speaking how greatly he was afflicted , we may be put in mind of that scripture . If the righteous scaresely be saved , where shal the ungodly and the sinner appeare . Where shal the sinner appeare , if such a man that was wise , that the spirit of God saith of him ▪ that he was one of the wisest men that lived upon the face of the earth , and yet afflicted , excercised with inward afflictions , the Lord hiding his face from him . In 1. Kings 4.31 . There the Holy Ghost speakes of this Heman that was thus afflicted , speaking of the wisdom of Solomon , it is said , He was wiser then al men , then Ethan and Heman , &c. So that it appeares by that , that Heman was one of the wisest , for else it could not be an argument of Solomons wisdom that he was wiser then al men , and that he excelled in wisdom above any other , And yet this man had the terrors of God upon his spirit . Therefore let none of you , when God seemes to withdraw himself , and afflict you , say , that your condition is worser then ever any ones was , when any of you have such thoughts as these are , remember the 88. Psalme , and when you think of the great greif , sorrow , and trouble that is upon you , and are ready to think that it is greater then others , then go and read the 88. Psalme . As Luther was wont to say when they were in any trouble , go and sing the 46. Psalm . So when you are in trouble , and sorrow , and greif , then say , come let us go and read the 88. Psalm , and remember who was the penner of that Psalm , Heman , a godly man , and what his condition was , and then thou shalt see that thy condition is not so sad as his was . CHAP. XLVIII . Containeth Seven Directions how a beleever may get Rest from Christ in spiritual Desertions . First , Look upon Christ as once in the same condition . Secondly . Look to Christ as ful of Grace and Goodness . Thirdly , Look to Christ as an advocate at the right hand of God. Fourthly , Look to Christ for fulfilling the promise of sending the Comforter . Fifthly , Go to Christ as at first in thy Conversion . Sixthly , Keep good thoughts of God. Seventhly , Resolve never to take Rest in any thing else beside Christ . WELL but now though thy condition be as bad as his , yet there is Rest in Christ to be had for thee , and Christ cals thee to come to him that he may give thee Rest . I shal not need to spend time in opening what this rest is in Christ in this particular , because it is contained in what was said before , as in deliverance from the guilt of sin , the burden of the Law , and the remainer of corruption , and the like , those things if they were made good to the soul they might give rest . But now al that I intend to shew shal be , what course the laden sinner must take in this case to have rest in Christ , for the soul it is delivered from the guilt of sin , and the wrath of God , though it cannot apprehend the love of God , and the pardon of the guilt of sin , yet it hath it already , but now to help such a deserted soul in this case , that it might begin to have the use of the good that there is to be had in Christ , therefore by way of direction to have ease in that greivous condition . First , Labor to exercise thy faith upon Christ , as one that was once in the same condition in some degree and some measure as thou thy self art in , that is a good way for one that hath spiritual desertions . I say , to look upon Christ as one that for the present was in this affliction , for Christ was deserted , and this breeds a great deale of rest to the soul in outward afflictions . If one that is in poverty exercise faith upon Christ who was poor , as I told you before , The Foxes have holes and the birds have nests but the son of man hath not where to lay his head . To exercise faith upon Christ as poor , doth help to give ease and rest unto the soul , under the burden of the affliction of poverty ? so when a soul feels the burden and trouble of spiritual desertions the soul should look up to Christ as one that was under such desertion , as when he was in the garden , and professeth that his soul was heavy to the very death , and that he began to be amazed with the apprehension of the wrath of God. Now when thou art in a combate and strife in thy spirit with temptation , know that Christ was in such a combate and strife , he sweat drops of blood . It may be the soul is in combate , and in trouble and gets to prayer , and the soul is in a sweat , remember what a sweat Christ was in when God withdrew himself from him , and especially , when he was upon the cross , there he tels you plainly that he was forsaken My God My God why hast thou forsaken mee ? Thou thinkest that God hath withdrawn himself from thee , no he wil not withdraw himself from thee so much as from his son in one regard , that is , thou hast not such a dreadful apprehension of Gods withdrawing from thee as Christ had , for Christ would never have cryed out else . My God My God why hast thou forsaken mee ? This was a real thing , Christ did not speak at uncertainties , he did feel a withdrawing of the influence , sweetness , and comfort of the Lord ; though stil he had union with him by Nature and he was his Father as before , but the Human Nature did not feel the influence of the Grace , and sweetness , and the shine of the Favor of God as at other times , and therefore he cries out , My God , My God , why hast thou forsaken me ? Exercise thy Faith upon Christ as one that was in spiritual desertions . It is true , perhaps that Christ did not come to determin himself that he was utterly forsaken as thou dost , but Christ was apprehensive of Gods withdrawing himself , and therefore this may bring ease and Rest unto thy Soul , and the rather because that his being so forsaken it was to Sanctifie thy being forsaken , it was to take away the curse of those desertions that thou hast in thy self . Such desertions as are in any afflictions materially , they are a curse , they are such things as in their own Nature are a curse , Christ being so forsaken by the Father doth take away the curse , that is in spiritual desertions , and there is no such way for the soul that is in spiritual desertions , as to look up to Christ , and to consider that Christ was forsaken for my sake , Christ was forsaken for mee , that I might not be eternally forsaken . So there is these three things in looking up to Christ as forsaken . First thou seest that the Lord that is the beloved son of God was forsaken , forsaken by God. Secondly , here thou maist see the merit of this that it was to sanctifie thy forsaking , that thy forsaking might not be a curse to thee . Thirdly , It was that thou mightest not be eternally forsaken by God , so that by exercising of thy Faith thus upon him thou maist get a great deal of Rest and ease unto thy soul . A carnal Heart when he finds this terror of spirit he runs to his company , Musick , good chear , and business of the world , but a gracious Heart runs to Christ , and goes to him that was thus forsaken of the Lord for him . Secondly , If thou beest under the burden of spiritual desertions , then look up to Christ as being such a Mediator , as is ful of Grace and goodness , there being such a fulness of the Grace of God in him , as makes him a sufficient object for the Faith of adherence , when he cannot be unto me an object of the Faith of evidence . I say , we are to exercise Faith upon Christ when we are under this Burden of spiritual desertions , thus , we are to look upon Christ as being the fulness of the Godhead , of all the treasure of Grace and goodness , having so much of the Grace and mercy of God in him , as shal make him a fit object of the Faith of adherence , though he is not now to me an object of the Faith of evidence . Quest . You will say , What is the meaning of that . I mean by the Faith of evidence , that I am able to say that Christ is mine and I have an argument to perswade my conscience , that he is mine , that is the Faith of evidence , but yet there is enough in Christ to draw forth the Soul to Re●t upon him from the Faith of adherence , that is thus : Though I cannot draw arguments to rely upon Christ as mine , yet I wil cleave to him , and adhere to him , I know there is no help but here , and therefore here I will cleave and cling , here now is the Faith of adherence . Now because there is so much Grace in it therefore Christ may be a great object of thy Faith of adherence , when thou canst not see him to be an object of the Faith of evidence , and that is a way to help the Soul in time of spiritual desertion . When many poor souls are under spiritual afflictions and desertions , they think of no other Faith to rest upon Christ , but barely upon the faith of evidence and when they have evidence to their Souls , that Christ is theirs , and that from some fruits of Grace in them , then they rely upon him , but now learn that there is such a Faith , the Faith of adherence , and Christ may appear to a Soul as a fit object to the Soul for the Faith of adherence , when he cannot be to it an object of the Faith of evidence . Thirdly , Another help to the Soul that is under spiritual desertions is this , the soul in this case is to exercise Faith upon Christ , as an advocate , that is at the right hand of the Father to plead the cause of his people . That Scripture you have often named to you , in 1 John , 2.1 . If any man sin , we have an advocate with the Father . Christ is at the right hand of the Father as an advocate for you , as we shewed when we spake of the Rest of the soul from the guilt of sin : So now when thou hast not the sense of the Love of God to thee , exercise thy Faith upon Christ , that he is at the right Hand of the Father to plead for poor sinners . In Jer. 50.34 . Saith the Text there . Their Redeemer is strong , the Lord of Hostes is his name , he shall throughly plead their cause , that he may give Rest to the Land. It is true , this is meant literally , of an outward Rest unto the people of God , to deliver them from the Captivity of Babilon , and here is a promise , that the redeemer is strong , and the Lord of hosts , that he shall throughly plead their cause ; they were carried into Babilon , and they were scorned , and contemned , and despised , and they said , where is their Lord of hosts ? Now here is a promise , that their redeemer will come , and that he shal throughly plead their cause , and give them rest in their land , and disquiet the inhabitants of Babilon . This promise we are to make use of in regard of our outward troubles at this day , in regard of our adversaries , and though the Lord let them prevaile somtimes , yet the Lord hath shewed himself at hand to plead his cause and no question he hath throughly pleaded the cause of his people , when the adversaries began to lift up their hands against them , when they insulted in regard of the late blow that God gave us , the Lord hath begun already to give them a blow , and I hope we shal hear further of it . But now that which is true here literally , is true spiritually , the Lord wil redeem them from spiritual captivity , and this redeemer is the Lord of hosts , he will give them rest , he is at the right hand of the Father throughly to plead the cause of his poor Servants ; when accusation comes up to the Father against the Soul , then the Lord Christ stands at the right hand of the Father , and throughly pleads their cause . Fourthly , In thy spiritual desertion , thou must look up to Christ , to seek the fulfilling of that promise of his , that he makes to his disciples , to send to them the comforter , When Christ was to leave his disciples ( he saith ) Be of good cheer ; I will send the comforter to you , and therefore be of good cheer . Christ doth comfort his disciples against his absence , he was to go from them , and leave them in regard of his bodily presence . Now Christ was so careful of his poor Servants , that when he was to leave them in regard of his bodily presence he tels them he wil send the comforter to them , that is , the Holy Ghost shal come so much the more fully , and he shal manifest me unto you . Now plead this promise of the Lord Christ , in the times of spiritual desertion , and say , Oh blessed Redeemer , wert thou careful of thy disciples , that when thou wert to leave them in regard of bodily presence , that thou wouldst send the Holy Ghost , that should come to testifie of thee , and reveal thee to them , and bring things to remembrance , Oh , much more wilt thou have compassion of a poor Soul , from whom thou art absent in a spiritual way , it is a greater affliction to want thee , O blessed Redeemer , in a spiritual way , then to want thy bodily presence , and therefore there is a great deal more need that the comforter should come in now , to supply the want of spiritual presence , then bodily presence . Fifthly , In the time of spiritual desertion , if thou canst find no evidence at all , nothing at all to satisfie thy Soul , then go to Christ in the very same way that thou wentest to him at first , better to do so then to lie groveling and sinking under thy Burden . If thou thinkest that yet thou hast nothing , that all is nothing , all is lost , and the like , go again in the same way that thou wentest at first unto Christ , thou art not in a worse condition then thou wast then , when thou wert an enemy , and thou foundest ease and rest in him at first , now renew that work that there was in thy Soul at the very first . There are many people , in the time of spiritual afflictions and desertions , they spend so much time in looking after old evidences , whereas the truth is they might get new ones sooner then the old ones . As somtimes a man may spend a great deal more time in looking after an old Key of a Box then in making a new one , he might make a new Key with a great deal less trouble , and it would not be so much prejudice to him to have a new Key made , as to look the old one . He may look up and down , and spend a great deal of time , that may be more worth then to make a new one . So it is with the Soul in time of trouble , and under spiritual desertion , it is looking about for its old evidence , and to such and such works of Grace and cannot find them , and is poring and cannot be at quiet til it can find those former signs and marks that he had before , I say , such and such may sooner get new ones , then find the old ones . If a man have writings , perhaps he cannot find such a writing , he may be at less charge to have new ones writ over again , then to look the old ones : so thou wantest the evidences of thy Grace , and canst not find them , I say , renew thy Grace upon Christ again , and thou maist get thy evidence new writ over again , and have it with less cost , then to look after the old ones . Sixtly , Be sure in time of thy desertion to keep good thoughts of God , though thou hast no comfort in them for the present , yet beleeve it there is comfort in Christ , and whatever becomes of thee , acknowledg Christ to be faithful , Christ is to be thy Lord , and thy king and let thy Heart Love him , and strive ( at the least ) ●o do so . It is true , the sence of his Love wil inflame Love again , yet at that time when thou canst not have the sence of his Love , yet resolve to Love him , and Love his waies . You know Christ , when God seemed to forsake him , yet at that time , when he was upon the Cross , when human Nature could not but see he had need of Gods presence , but then he cryed out , My God , My God. And so in Psalme , 88. The example of Heman . O God of my Salvation . He speaks yet stil wel of God , and cals God the God of his Salvation· O God of my Salvation , he speaks yet stil wel of God , and cals God the God of his Salvation . O God of my Salvation , stil keeps good thoughts of God. And so the Church in the Canticles , when Christ had withdrawn himself from her , yet she would cal him her beloved , and go up and down asking for her beloved , and where her beloved was , so let the soul in time of desertion . Keep good thoughts of God. Seventhly , And Lastly , If thou canst not have Rest in Christ resolve thou wilt never find rest in nothing else , that thy Heart shal be restless til thou hast rest in Christ . Perhaps in the time of desertion there comes one to thee , and saith , Christ hath forsaken thee , go and have comfort elswhere , look for it other where ; or may be , the tempter wil come , to a poor deserted Soul , as he did to Christ , in Matth. 4. When Christ was a hungry , then comes the tempter to him ; and saies , Command that these stones be made Bread , As if the tempter should say thus , do do not you see how your Father hath forsaken you , that he will not afford you bread take a course for your self . So here , just thus it is for all the world with a troubled Soul , the Soul is troubled , the Lord is withdrawn from the Soul , and now comes the tempter , and saith , you see you cannot have comfort , you have praied all this while and you cannot get comfort , Peace , and Rest , now therefore seek for Rest elswhere . Oh take heed of this , a deserted Soul should abandon such temptations , and resolve that it wil be content to be in a restless condition to al eternity , if it cannot have Rest here . As it is with those that do ill offices , if there be any breaches between Father and Child , or one freind and another , they take the advantage of that and say , do not you see your Father regards you not , though you be in such need , he wil not regard you , nor help you , come therefore and take my counsel , I will shew you how you shal live a better life ; and so when they would withdraw one friend from another , those that would do ill offices , they go and take advantage of the breach ; so doth the Devil , when the Lord is withdrawn from the soul , and the soul is in a deserted condition , then comes the Devil to draw the soul to unlawful waies , he wil be sure to take the advantage to do al ill offices between God and the soul , and therefore let such as are in such a condition take heed of such temptations . And these now are the helps to those that are under the burden of spiritual desertions , there is enough in Christ to help them , and these being observed , they may come to have rest in Jesus Christ . CHAP. XLIX . Sheweth that beleevers have not only Rest in , but Rest also from afflictions . BUt now further , besides all this Rest you have heard of , there is a time when the Lord shal not only give the soul rest IN Afflictions , but shal give the soul rest FROM Affliction ▪ yea , it may be in this world . He speaks as if there were a rest to the people of God to be delivered from affliction , not only in Affliction , but delivered from Affliction . That place that we have in Isai . 54.11 . O thou afflicted , tossed with Tempest and not comforted , behold , I will lay thy Stones with fair colors , and lay thy Foundations with Saphires , and I will make thy windows of Agates , and thy gates of Carbuncles , and all thy borders of pleasant Stones . Thou art now afflicted , Tossed , Tempted , and not comforted , but it shal be otherwise with thee . It is true indeed , the Church ever since the beginning of the world hath been in an affl●cted condition , tossed with tempest , and not comforted , not according to what is expressed , but here is a promise of a glorious time , when there shal be a sure Foundation laid , and that Foundation of precious stones , and rest there shal be . And if you compare this scripture with that in Revel . 21. You shall see it aims at a glorious time , when Christ shal give Rest unto the Soul , at vers . 4. And God shal wipe away all tears from their Eyes , and there shal be no more death , neither sorrow , nor crying , neither shal there be any more pain , for the former things are passed away . And if you read after , you shal find , that he doth seem to allude unto this Isai . 54. And there tels what those precious stones shal be , that shal be the foundation of the happy estate of Gods Saints , and that it is not to be in Heaven , but here , before the great and generall day of judgment . It appeares plainly by this , that the Text saith , That the Kings of the Earth shal bring their glory and honor unto it , at the 24. verse , The Nations of them which are saved shal walk in the light of it , and the Kings of the Earth do bring their Glory and Honor unto it . It is such a time of the Church , as the Kings of the Earth shal bring their glory and their Honor unto it , Now after the day of judgment in Heaven , the Kings of the Earth do not bring their glory and their Honor to the Saints in Heaven , but they shal bring their glory and their Honor to the Saints here . It is a prophesie of such a happy condition that the Saints shal be in , that the Kings of the Earth shal bring their Glory and their honor to them , and therefore here it is upon this Earth , this promise is made of a glorious time that the Saints shall have , that all tears shal be wiped away from their Eyes here in this world , and it seems to be spoken of the same time that was spoken of in the Chapter before , in the 20. Chapter , of the first Resurrection . Now after that time it appeares , that the Devil shal be loosned , and Gog and Magog shal gather themselves together against Gods people after that time . But there is such a world here for the people of God , a rest to be had from all affliction , even here upon the Earth to be hoped for , when the saints of God shal be honored before all the world ; and all wicked and ungodly men shal be subdued before them . But further , there is certainly a rest of Glory in the world to come , and that is to be added to al the rest , when the saints shal keep an eternal Sabboth before the Lord , and shal there be alwaies exercised in praising , Magnifying , and blessing of the great God. Quest . You will say , Shall that be such a Rest in performing of Holy Duties ? I , that shall be a rest indeed , for there shal be no weariness of the flesh but the Soul shal be in a spiritual condition , and the flesh shal be subservient to the soul , that there shal be no wearisomness to the flesh , that it shal enjoy communion with God , and be in blessed visions with God , and be in his Fathers House above al enemies , above sin , they shal neither sin more , nor sorrow more , nor fear more nor doubt more , nor be troubled more , this is the rest that the soul shal have in Christ . And I make no question but Christ means this among the rest , when he saith , come to me . But to speak of this glorious rest is a large point , & elswhere I have opened it at large , what the glory of the Saints shal be in Heaven , and therefore I shal speak no more in this . Now then put al together that I have said , concerning the Rest that I have spoken of , and may we not conclude of this rest , and wel may it have that epithite which is spoken in Isay 11.10 . In that day , there shal be a root of Jesse , which shal stand for an ensigne of the people , to it shal the Gentiles seek , and his Rest shal be glorious . Here it is spoke of the Rest of Christ , his Rest shal be glorious . We may wel apply it to the Rest of the Saints , the saints shal have a glorious rest , and it hath been shewed unto you in many particulars , wherein I have opened this rest unto you , that you may see it is a glorious rest . CHAP. L. Five markes of true rest in Christ . I. It is not but upon discovery of glorious things the soul knew not before . II. It comes upon the soul , ceasing from its owne worke . III. It makes the beleever active for God. IIII. Rest in those things wherein Christ rested . V. True Rest wil abide the trial of the word . YOU Wil say , Oh , that we did but know , that this was our rest , that we did not presume , but that we were sure that the rest that we have in Christ was a true rest . Now I told you before , that there was a faith of adherence , that might bring rest , though there were not a faith of evidence . But now , you wil say , if we might have both , a faith of evidence , as wel as a faith of adherence , it would ad much to our Rest . Now I wil help you to some notes , whereby you may come to examin , whether the Rest you have is the glorious Rest here spoken of , and two things I shal doe because notwithstanding al this glorious Rest , many of Gods servants here in this world are under much trouble of spirit , I shal give further rules how to make use of the rest that is to be had in Christ , and some rules likewise how to keep the rest , when the Lord Christ gives you Rest . First , For the evidences to know whether your Rest be indeed the right Rest that is in Christ . First , This Rest in Christ , it can never be but upon great discovery of glorious things that the soul was not acquainted with before , many men go on and are quiet in their way and think that their rest is Christs rest , how wil that appeare that it is Christs Rest ? It wil appeare that they have had poor weake grounds to stand upon , only that which they have in a natural way , they live quietly among men , and the creatures doth not trouble them , and in a prudential way they are loath to trouble themselves in their owne thoughts . But now , I appeal to thy soul , what discoveries hast thou had of the glorious things of the covenant of Grace , and the covenant of life , in those waies that God hath had in his eternal counsels to reconcile God and thy soul ? What discoveries of Gods waies hast thou had , to draw thy heart to Christ ? Thy Rest must come from these , these must be the meanes to bring thy soul to rest , if thy Rest come from blindness , Ignorance , and deadness of spirit , it is far from the true Rest in Christ . Secondly , The Rest that the soul hath in Christ , it is that that the Apostle speakes of in Heb. 14 , It comes upon the soules ceasing from its owne worke , as God ceased from his , verse the 10. For he that is entred into his Rest , he also hath ceased from his owne workes , as God did from his . As God did Rest the seventh day from al his workes , he gives that note of the rest in Christ . There remaines therefore a rest to the people of God , for he that is entred into his rest , he also hath ceased from his owne workes , as God ceased from his . He comepares the rest that the soul hath in Christ , to Gods rest upon the seventh day . Now saith he , as God seased from his work that he wrougt upon the sixth day , & the seventh day he rested , so whatsoever enters upon this rest , he must cease from his owne workes what is that ? The work that a man workes for himself , as in his natural estate , every man in his natural estate doth not Gods work at al , but works his owne work . Now , saith he , look as God ceaseth from his owne work , and then rests , they that enter into this rest must cease from their owne workes , those workes of sin that they lived in , and wrought for themselves , for their own endes , while they were in their natural estates ; so that then examin this , hast thou cea●ed from thy own works ? dost not thou work for thy self in al thy waies ? Art thou taken off from thy self and al the creatures ? It may be thou dost some work , but materially it is nothing of Gods , thou prayest and makest profession of religion , I but it is thy owne worke stil . But if thou beest entered into this rest , thou must cease from thine owne workes , not only from those workes that are sinful in themselves , but thou must not worke for thy self in the best things , thou must be taken off from thy self in the best things , thou must work the works of God , and be emptied of thy self , and then thy soul shal have rest , That is both an evidence that thy rest is true , and a meanes to bring rest unto thy soul . Take heed that thy work be not thine owne work , when thou dost any work , I am about such and such a work , I but is it my owne work or Gods work It is true , there was a time that al the work I did was for my self , and then if there were any argument , whereby I could see that it was for my self I could work , if it was for self ends , if I had self to be promoted I could work , this is the way of men in themselves . But now when the soul hath entred into the rest of Christ , he hath ceased from his owne workes , and therefore now though there be not strong arguments and ends to perswade me to doe a work , yet it is enough that it is the work of God , and God shal have praise in it , and I can work as earnestly and and strongly in the work as ever I did any worke for my self , Thirdly , Another note of the true rest of the soul in Christ is this , The more rest thou hast in Christ , the more active thou art for God ; the false rest that the soul hath makes it dul , secure , sluggish , and negligent : but now the true rest that is in Christ , makes the soul mighty active , and stirring , maks it to do great things for God ; never had that ability to do for God , as now when it hath had rest from Christ , as now we know that many people are very active & stirring , when their conscience is stirred , then they wil rise early in the morning , and hear , and read , and pray , and mightily stir , when their conscience is stirred , but if they have got any quiet and rest to their spirits , they grow lazy , dul , and secure , and are less active in the places God hath set them in then before ; but the soul that hath true rest from Christ , is more active and lively in the work of God then before . As Archimedes said , give me a place where I could rest my self on , and he thought then he could move the earth , so let the soul get but once the foot stopt upon Christ , so as he can have rest in Christ , he can do more for God then ever he could before . And therefore I remember ( and you may afterward by comparing find this note to be true ) that whereas God commanded Moses while they were going up and down in the wilderness and had no rest , to make an altar for sacrifice of such a bigness , so many foot , in the story you shal find that when Solomon came to make an Altar to God , he made it twice as big as Moses in the time of their being in the wilderness . The two several places I cannot stand to look to , but you shal find this note to be true , that the altar of Solomon , was as big again as the altar of Moses , Why ? for they were then in a restless condition , went up and down , and were not at rest , But now when they came to the Land of Canaan , there they had rest , and there the altar is as big again ; noting , that they should offer as much sacrifice again as they did before in the time when they were in the wilderness , in their restless condition . So , thy soul was once in the wilderness , hurried up and down , and then the altar for thy sacrifice was bu● little , but when once God brings rest to thy soul in Christ , thy altar shal be as big again , and thou shalt do as much more for God as thou didst before ▪ Fourthly , Another note of the true rest in Christ is this , if so be that thou hast this rest , then that which is Christs rest is thine , as thus . If thou hast rest in Christ then look what Christ hath rest in , that is thy rest too , as now . what is the rest of Christ ? Christ hath rest especially in three things , there are three things that are the rest of Christ . Gods rest in his Saints . His rest in his Ordinances . And his rest in his Sabbaths . Now those that are partakers of true rest for their Soules in Christ , look what Gods rest is , thy rest is . As now for the Saints the soul hath rest in them , that is , thy soul hath content and rest in them , in their company . Marke what is said of them in Zepha . 3.17 . Saith the Holy Ghost . The Lord thy God in the midst of thee is mighty , he wil save , he wil rejoyce over thee with joy , he wil rest in his Love , he wil joy over thee with singing . Is the society and company of the saints a rest to the , or rather a trouble to thee ? Oh , to many , the company of the saints it is a trouble to them but when they get into their own company , amonst their own Companions , then they have some Rest , And then for the ordinances , for that you have a text in the 132. Psalm . and 14. Speaking of Zion . For the Lord hath Chosen Zion , he hath desired it for his habitation , this is my rest for ever , here wil I dwel , for I have desired it . Oh , in Zion , in ordinances , in duties , in the worship that is tendered up to thee , here is my rest for ever , and here is my delight , Lord let me have rest this way , my spirit is never so much at rest , as when I am in the duties of Gods worship , when I am exercised in Gods ordinances , here my soul is at rest , what ever I have else , If I should have peace again , and enjoy estate quietly , yet except I have Gods ordinances I cannot have rest . Now doth thy soul enjoy more rest in the ordinances then in any other way ? then thy rest is Christs rest . And then for the sabboth , you know what the scripture saith , what a sabboth is , it is nothing but rest , and is the saboth a day of Rest unto thy soul ? do not many people think the sabboth day most troublesome to them , especially , if they be kept to holy duties , prayer , hearing the word , & the like : Suppose you be put to pray in your closet , & then to pray in your family , and to aske some questions to your servants & children , and then come to the publick , and there to sanctifie the name of God , and then when you come home again , to examin your family , over what they have learned , and so prepare your selves again to the ordinance and so to spend your self in prayer , and hearing , and excercising al the day , would not this be a weariness to many of you ? And would not many of you say , as those in Malachy , When wil the sabboth be over ? Men indeed count the sabboth a rest , Why ? because they cease from working , and they put on fine cloths , and go abroad , and walk in the feilds and upon this they count the sabboth a rest , surely such are not acquainted with the rest that is in Christ ; but if thy soul be acquainted with this rest , then the sabboth is but a tipe of that rest , that thou shalt keep in the highest heavens , it is but a tipe unto thee , and a forerunner of that Glorious Rest that thou shalt enjoy hereafter . Fifthly , If thy soul have true rest , it is such rest as wil abide examination of the word of God , though it doth touch to the quick , and the more the word doth touch to the quick , the more it comes to thy soul , the more rest thy soul hath . In Heb. after the Holy Ghost had spoken of the rest that is to the people of God , in 12. saith he . The word is quick , and powerful , and sharper then any two edged sword , peircing to the dividing a sunder of Soul and spirit , and of the Joynts and Marrow , and is a discerner of the thoughts and intents of the Heart . As if he should say , if you enter into the Rest of Gods people , you shal have such a rest as wil abide the most narrow , and quickening searchings of the word of God , the word of God will search you through and through , and your rest shal be such a rest as wil abide the search A rest that comes by the word , the more the word searcheth , the more it increaseth quickning , it searcheth between the marrow and the bones , and the more rest a true gracious Heart finds . CHAP. LI. Eight means to get and keep Rest in Christ . 1. Beware of secret sins . 2. Be thankful for what good God hath given thee . 3. Judg not thy self in time of temptation . 4. In trouble wait upon God in the use of means , 5. Meditate much upon the promises . 6. Proportion humiliation to thy comfort . 7. Be throughly grounded that thou art in Christ . 8. Improve the Rest thou hast to God , by doing much work to him . OBJECT . BUt you wil say , notwithstanding al this you have spoken , yet many of the Saints of God , though they have been careful to do what you have said , yet they do not find this Rest you speak of in Christ . Answ . It is true , it is not enough for you to be a beleever , for one may be a beleever , and yet not have the evidence of the Graces in Christ , so as to have Rest unto his Soul. You will say what should we do then ? First , Take heed that there be no secret sin abide in your spirits , you had need examine and look to that , for that wil be a thorne in the flesh , that wil trouble you , if there be any secret sin thou livest in , it wil be as a thorne in the flesh ! that thou canst not be quiet . Secondly , Another thing that will hinder the rest of beleevers is , That because they have not so much as they desire , they wil not take notice of what good God hath granted to them ; because they have not al they would have , they think they have nothing at al. Now take heed of that , though thou hast not all , yet take notice of what God hath done for thee , and be thankful for that . We read of the Women in the Gospel that went ●o seek Christ , they found the Angels , and heard news of him , though they found him not at first : So , though thy soul find not Christ for the present , and the rest thou desirest , yet if thou hast any news of him , any beginning of Gods work in thy Soul , take notice of that . Should the Women have said , what is that to us , that we find the Angels , and that we hear news of him , it is Christ that we seek ; No , they said not so ▪ And therefore , I say , bless God for what ever thou hast , it is more then others have , bless God for it , and that is the way to have more . Thirdly , Never judg of thy self as thou feelest thy self in a time of temptation , it may be thou art under a temptation , or spiritual desertion , now do not judg of thy self as thou findest thy self at that time . As now , if so be a man when he hath been long in a Quartan Feaver , or one that hath layen long in the Disease of the Pox , if he shal at last look upon his visage , and judg of the constitution of his body , according to his countenance this would discourage him , but he must judg of his constitution at that time , when the distemper is not upon him : So many poor Christians , they judg of their condition then , when they are under the greatest temptation , No , you should rather judg of your estates as you are when you injoy your selves most , when God and your souls are together , and most free from temptation . If a man would weigh Gold , perhaps the Gold hath one grain more then the weight , yet if you come to weigh it and hold it in the wind , the wind may toss up the scale and make the Gold seem to be too light , and you wil say , the Gold is not weight , Why ? Because the wind tosseth up the scale the other way . But now , if you would see whether the Gold be weight indeed , hold it steady where the wind comes not ; So , if you would weigh your condition aright , do it at that time when your spirit is most setled and staied , and do not do it when temptation tosseth you up and down . Fourthly , Another help to beleevers to prevent another hinderance of their rest is this , That their spirits because they have not what rest they would have , many times grow impatient , and trouble themselves more then God would have them . Now this is a Rule , labor to quiet your hearts by waiting upon God in the want of comfort , and Labor in the use of what means God shal give you for a waiting frame . That Text is very notable for that purpose , in Isai . 30.7 . For the Egyptians shal help in Vain , and to no purpose , therefore have I cryed concerning this ; their strength is to ●it stil . And than at verse , 15. Thus saith the Lord God , the Holy one of Israel , in returning and Rest shal ye be saved in quietness and confidence shal be your strength , but ye would not . And so in Isaiah , 52.12 . For ye shal not go out with hast , nor go by flight , for the Lord will go before you , and the God of Israel wil be your rereward , There shal not be a tumultuous , hurrying , hasty Spirit . You wil say , can a man make too much hast to get assurance of Gods Love in Christ ? The truth is , you make the best speed , when you can in the quiet and calme of your spirits waite upon God , while he wil please to speak to your Souls , when we can go on in the use of means , til God seal up by his spirit of assurance to your Souls . Many Reasons might be given , to put on the Soul to waite upon God , but I pass on . Fiftly , Another Rule is this , be much in Meditation upon the promises , swallow down promises , do not let them role upon your Tongues . Wicked men , they role the promises upon their Tongues , but they do not take them down . But now , as when we take bitter Pils , the way is to swallow them down whole , when we take sweet things the way is to chew them , if a man should chew his Pills , he would suddenly throw them out of his Mouth . So a Godly man should not chew the Pills , that is , by Meditating upon the threatnings of the Law , this is not the way , rather swallow down the Pills , by Meditating upon the Gospel , and the Covenant of Grace , and so thy soul may come to find rest in Christ this way . And when thou hast done al that thou canst , yet stil the only way is for thee to depend upon God in his ordinances , and to pray for the spirit , no evidence that can be given , can quiet the Heart till that comes to pass . But now if so be the soul hath gained this , what a thing is it for the soul to loose it again . In Isaiah , 26. ●0 . Come my people enter thou into thy Chambers , and shut the doores about thee ; hide thy self as it were for a little moment until the indignation be overpast . What is it to come and enter into our Chamber ? To get into Christ our hiding place ; and then shut the dores , that is , take heed of parlying with temptation . As thus now , when as the Lord hath given thee rest , and thy rest comes in by the word , by applying the word to thy soul , now shut the dore against temptation , there wil arise some fears and Jealousies at that time , now therefore , shut the dore against al surmises , ●ea●es , and Jealousies , and call for the word , let the word be the rule for thy fear , as wel as for thy comfort and rather depend on one Scripture for thy comfort , then upon a thousand Jealousies for thy fear . And this is now to shut the dore against temptation , resolve here will I venture , here is the word of God , which is sure and certain , and for temptation , the Devil will trouble me with the Rapping and knocking at the dore , but let him Knock as long as he will , I have got a promise here , and I will venture my Soul upon this promise : And for want of this , though thou hast gotten the promise , yet upon every temptation thou openest the dore . You know in time of danger , when any come and rap at the dore , wil you open the dore presently ? No , you bid your Servant ask who it is , and they must give a good account what they would have , and from whence they come , before you wil open the dore ; So , when any temptation raps at thy soul , inquire what it would have , and whence it comes , doth it come from God or no , or from the Devil ? Many people , they think the word to be a rule for their Faith , but they think the word is not a rule for their fear , you must have as good a warrant for refusing any comfort that is tendred to you , as wel as for the taking of any comfort , and if you would observe that rule , that you wil never refuse comfort , but you wil have a word to warrant you . If the Lord come to you and say , why did you refuse such comforts , and you say , I was in fear and Jealousies , I but if God should say , what word have you for it ? What were you able to answer ? Oh , This is that that God wil require of you , for it is a dishonor to the truth of God , that whenas there is a word to ground thy Faith upon , and nothing but Jealousies to ground thy fears , yet thou wilt make thy Jealousies and thy fears to weigh down the word . Sixthly : Again , according to the degrees of thy inlargment , so let thy Humiliation be , as thou findest thy Heart inlarged with joy , at the same time let thy Grace work downward in way of Humiliation , observe a proportion betwen thy joy and Humiliation , many people are inlarged upon the joy they have in Christ , but they are not humbled , and therefore they vanish . Seventhly : Again , Be not satisfied meerly that thou art in Christ , and a beleever , but labor to be throughly grounded that thou art in Christ , for who knows what troubles and desertions thou maist meet with al , labor to roote thy soul , be established in Christ , grounded in Christ , to be a grounded Christian , a●d therefore not to live upon sence , but to live by Faith when thou hast sence . Eightly : Lastly , Improve thy rest for God , be sure to do much work when the Lord gives thee Rest , as we use to say of outward peace , it brings plenty , so the truth is , the peace tha● God gives in our consciences , and the rest that we have in Christ , should make us plentiful in all good works . And by these rules , if thou dost keep the dore shut against temptation ; if according to the degrees of thy inlargment thy Humiliation is . If thou art not satisfied meerly that thou art in Christ , and a beleever , but laborest to be throughly grounded , that thou art in Christ ; if thou dost roote thy soul in Christ , and if thou dost improve thy rest to God , to do much work for God , when he gives thee Rest . Thus doing , thou shalt have rest , an abiding rest unto thy soul , thus thou shalt be in thy Chamber of Rest , with the door shut , while the indignation is overpast , thus thou shalt have rest in the time of evil , and all the troubles in the world shal be but as the rattling of the Rain upon the Tiles while thou art in the House , Yea , and the rest thou hast in Christ , is but the forerunner of the glory that thou shalt have with Christ , which thou oughtest to long for , when thou hast fears and troubles , thou oughtest to pray , O Lord Jesus Christ , fulfil the things thou hast promised to thy Servants , and give Rest and Peace unto my Soul. FINIS . Notes, typically marginal, from the original text Notes for div A30566-e9070 * See my Treatise , on 2 Cor. 5.19 , 20. See my Treatise of the Evil of Sin. See the treatise of the evil of sin . 
A53721	----	A practical exposition on the 130th Psalm wherein the nature of the forgiveness of sin is declared, the truth and reality of it asserted, and the case of a soul distressed with the guilt of sin and relieved by a discovery of forgiveness with God is at large discoursed / by John Owen. Owen, John, 1616-1683. 1669 Approx. 1007 KB of XML-encoded text transcribed from 209 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A53721 Wing O794 ESTC R26853 09570318 ocm 09570318 43643 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53721) Transcribed from: (Early English Books Online ; image set 43643) Images scanned from microfilm: (Early English books, 1641-1700 ; 1337:1) A practical exposition on the 130th Psalm wherein the nature of the forgiveness of sin is declared, the truth and reality of it asserted, and the case of a soul distressed with the guilt of sin and relieved by a discovery of forgiveness with God is at large discoursed / by John Owen. Owen, John, 1616-1683. [6], 410 [i.e. 408] p. Printed by Robert White for Nathaniel Ponder, London : 1669. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms CXXX -- Criticism, interpretation, etc. Forgiveness of sin. 2005-03 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-06 Simon Charles Sampled and proofread 2005-06 Simon Charles Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Practical EXPOSITION ON THE 130th . Psalm . WHEREIN The Nature of the Forgiveness of Sin is declared , the truth and reality of it asserted . AND , The Case of a Soul distressed with the Guilt of Sin , and relieved by a discovery of Forgiveness with God , is at large discoursed . By John Owen , D. D. John 5. 39. Search the Scriptures . LONDON , Printed by Robert White , for Nathaniel Ponder , at the Sign of the Peacock in Chancery-Lane , near Fleet-Street . 1669. TO THE READER . Christian Reader , THE ensuing Exposition and Discourses are intended for the benefit of those , whose spiritual state and condition is represented in the Psalm here explained . That these are not a few , that they are many ; yea , that to some part or parts of it , they are all who believe , both the Scriptures and their own Experience will bear Testimony . Some of them it may be will inquire into , and after their own concernments as they are here declared . To be serviceable to their Faith , Peace , and Spiritual consolation , hath been the whole of my design . If they meet with any discovery of Truth , any due application of it to their consciences , any declaration of the sense and mind of the Holy Ghost in the Scriptures suitable unto their condition , and usefull to their edification , much of my end and purpose is obtained . I know some there are that dislike all discourses of this nature , and look upon them with contempt and scorn . But why they should so do , I know not , unless the Gospel it self , and all the mysteries of it be folly unto them . Sin and Grace in their original causes , various respects , consequents , and ends , are the principal subjects of the whole Scripture , of the whole Revelation of the Will of God to Mankind . In these do our present and eternal concernments lye , and from and by them hath God designed the great and everlasting exaltation of his own Glory . Upon these do turn all the transactions that are between God and the souls of men . That it should be an endeavour needless , or superfluous , to inquire into the Will of God about , and our own interest in these things , who can imagine ? Two waies there are whereby this may be done . First , Speculatively , by a due investigation of the nature of these things , according as their Doctrine is declared in the Scripture . An endeavour according to the mind of God herein , is just and commendable , and comprehensive of most of the chief heads of Divinity . But this is not to be engaged in for its own sake . The knowledge of God and spiritual things have this proportion unto practical Sciences , that the end of all its notions and Doctrines consists in practice . Wherefore , Secondly , These things are to be considered practically , that is , as the souls and consciences of men are actually concerned in them , and conversant about them . How men contract the guilt of sin , what sense they have , and ought to have thereof , what danger they are liable unto thereon , what perplexities and distresses their souls and consciences are reduced to thereby , what courses they fix upon for their relief , as also what is that Grace of God whereby alone they may be delivered , wherein it consists , how it was prepared , how purchased , how it is proposed , and how it may be attained ; what effects and consequents a participation of it doth produce , how in these things Faith and obedience unto God , dependance on him , submission to him , waiting for him , are to be exercised , is the principal work that those who are called unto the dispensation of the Gospel ought to enquire into themselves , and to acquaint others withall . In the right and due management of these things , whether by writing , or oral-instruction , with prudence , diligence , and zeal , doth consist their principal usefulness in reference unto the Glory of God , and the everlasting welfare of the Souls of men : And they are under a great mistake , who suppose it an easie and a common matter to treat of these practical things usefully , to the edification of them that do believe . Because both the nature of the things themselves , with the concerns of the souls and consciences of all sorts of Persons in them , require that they be handled plainly , and without those intermixtures of secular Learning , and additions of ornaments of speech , which discourses of other natures may , on ought to be composed and set off withall ; some judging by meer outward appearances , especially if they be of them from whom the true nature of the things themselves treated of are hid , are ready to despise and scorn the plain management of them , as that which hath nothing of wisdom or learning accompanying of it , no effects of any commendable ability of mind for which it should be esteemed . But it is not expressible how great a mistake such persons through their own darkness and ignorance do labour under . In a right spiritual understanding , in a due perception and comprehension of these things , the things of the sins of Men and Grace of God , consists the greatest part of that wisdom , of that soundness of mind , of that knowledge rightly so called , which the Gospel commands , exhibits and puts a valuation upon . To reveal and declare them unto others in words of Truth and Soberness , fit and meet to express them unto the understandings of men opened and enlightned by the same spirit , by whom the things themselves are originally revealed , to derive such sacred spiritual Truths from the Word , and by a due preparation to communicate and apply them to the Souls and Consciences of men , contains a principal part of that ministerial skill and ability which are required in the dispensers of the Gospel ; and wherein a severe exercise of sound learning , judgement , and care is necessary to be found , and may be fully expressed . Into this Treasurie towards the Service of the House of God , it is , that I have cast my mite in the ensuing Exposition and discourses on the 130th . Psalm . The design of the Holy Ghost was therein to express and represent in the Person and condition of the Psalmist the case of a soul intangled , and ready to be overwhelmed with the guilt of sin , relieved by a discovery of Grace and Forgiveness in God , with its deportment upon a participation of that relief . After the Exposition of the words of the Text , my design and endeavour hath been only to enlarge the Pourtraicture here given us in the Psalm , of a Believing soul in and under the condition mentioned ; to render the lines of it more visible , and to make the Characters given in its description more legible ; and withall to give unto others in the like condition with the Psalmist , a light to understand and discern themselves in that Image and representation , which is here made of them in the Person of another . To this end have I been forced to enlarge on the two great heads of Sin and Grace ; especially on the latter here called the forgiveness that is with God. An Interest herein , a participation hereof being our principal concernment in this World , and the sole foundation of all our expectations of a blessed portion in that which is to come , it certainly requires the best and utmost of our endeavours , as to look into the nature , causes , and effects of it , so especially into the wayes and means whereby we may be made partakers of it ; and how that participation may be secured unto us unto our peace and consolation ; as also into that Love , that Holiness , that obedience , that fruitfulness in good works , which on the account of this Grace God expecteth from us , and requireth at our hands . An Explication of these things is that which I have designed to ensue and follow after in these discourses , and that with a constant eye , as on the one hand to the sole rule and Standard of Truth , the Sacred Scriptures , especially that part of it which is under peculiar consideration ; so on the other to the Experience and Service unto the edification of them that do believe , whose spiritual benefit and advantage without any other consideration in the World , is armed at in the publishing of them . Imprimatur , Octob. 12. 1668. Rob. Grove . R. P. Humph. Dom. Episc. Lond. à sac . Dom. AN EXPOSITION UPON PSALM CXXX . Psalm 130. OUt of the depths have I cryed unto thee , O Lord. Lord , hear my voyce , let thine ears be attentive to the voyce of my supplications . If thou , Lord , shouldst mark iniquities , O Lord , who shall stand ? But there is forgiveness with thee : that thou maist be feared . I wait for the Lord , my soul doth wait , and in his word do I hope . My soul waiteth for the Lord , more than they , that watch for the morning , I say , more than they that watch for the morning . Let Israel hope in the Lord , for with the Lord there is mercy , and with him is plenteous Redemption . And he shall redeem Israel from all his Iniquities . A PARAPHRASE . Verse 1 , 2. O Lord , through my manifold sins and provocations I have brought my self into great distresses . Mine Iniquities are alwayes before me , and I am ready to be overwhelmed with them , as with a flood of waters , for they have brought me into depths , wherein I am ready to be swallowed up . But yet although my distress be great and perplexing ; I do not , I dare not utterly despond and cast away all hopes of relief or recovery . Nor do I seek unto any other remedy , way or means of relief , but I apply my self to thee Jehovah , to thee alone . And in this my Application unto thee , the greatness and urgency of my troubles makes my soul urgent , earnest , and pressing in my supplications . Whilst I have no rest , I can give thee no rest ; Oh therefore attend and hearken unto the voyce of my crying and supplications . Ver. 3. IT is true O Lord , thou God great and terrible , that if thou shouldst deal with me in this Condition , with any man living , with the best of thy Saints , according to the strict and exact tenor of the Law , which first represents it self to my guilty Conscience , and troubled soul ; If thou shouldst take notice of , observe , and keep in Remembrance , mine , or their , or the Iniquity of any one , to the end that thou mightest deal with them , and recompence unto them according to the sentence thereof ; there would be neither for me , nor them , any the least expectation of deliverance ; all flesh must fail before thee , and the spirits which thou hast made , and that to Eternity ; for who could stand before thee , when thou shouldst so execute thy displeasure . Ver. 4. BUt O Lord , this is not absolutely and universally the state of things between thy Majesty and poor sinners ; Thou art in thy Nature infinitely Good and Gracious , ready and free in the purposes of thy will to receive them . And there is such a blessed way made for the exercise of the holy inclinations and purposes of thy heart towards them , in the mediation and blood of thy dear Son , That they have assured foundations of concluding and believing , that there is pardon and forgiveness with thee for them ; and which in the way of thine appointments they may be partakers of . This way therefore will I , with all that fear thee persist in : I will not give over , leave thee , or turn from thee , through my fears , discouragements , and despondencies ; but will abide constantly in the observation of the worship which thou hast prescribed ; and the performance of the Obedience which thou dost require ; having great encouragements so to do . Ver. 5. ANd herein , upon the account of the forgiveness that is with thee , O Lord , do I wait with all patience , quietness and perseverance . In this work is my whole soul engaged ; even in an earnest expectation of thy approach unto me , in a way of grace and mercy . And for my encouragement therein , hast thou given out unto me a blessed word of Grace , a faithful word of promise , wherein my hope is fixed . Ver. 6. YEa , in the performance , and discharge of this duty , my soul is intent upon thee , and in its whole frame turned towards thee , and that with such diligence and watchfulness in looking out after every way , and means of thy appearance , of thy manifestation of thy self , and coming unto me , that I excell therein those who with longing desire , heedfulness , and earnest expectation , do wait and watch for the appearance of the morning ; and that either that they may rest from their night watches , or have light for the duties of thy Worship in the Temple , which they are most delighted in . Ver. 7 , 8. HErein have I found that Rest , peace , and satisfaction unto my own soul , that I cannot but invite and encourage others , in the like Condition to take the same course with me . Let then all the Israel of God , all that fear him , learn this of me , and from my experience . Be not hasty in your distresses ; despond not , despair not , turn not aside unto other remedies ; but hope in the Lord ; for I can now in an especial manner , give testimony unto this , that there is mercy with him suited unto your relief . Yea , whatever your distress be , the Redemption that is with him , is so bounteous , plenteous and unsearchable , that the undoubted issue of your performance of this duty will be ; that you shall be delivered from the guilt of all your sins ; and the perplexities of all your troubles . General Scope of the whole Psalm . THE design of the Holy Ghost in this Psalm is to express in the Experience of the Psalmist , and the working of his faith , the state and condition of a soul greatly in it self perplexed , relieved on the account of Grace , and acting it self towards God and his Saints , suitably to the discovery of that Grace unto him . A great design , and full of great Instruction . And this general Prospect gives us the parts , and scope of the whole Psalm : for ( 1. ) We have the state and condition of the soul therein represented , with his deportment in and under that state and condition , in ver . 1 , 2. Out of the depths have I cryed unto thee O Lord , Lord , hear my voyce , let thine ears be attentive to the voyce of my supplications . ( 2. ) His enquiry after relief ; and therein are two things that present themselves unto him ; the one whereof , which first offers the consideration of its self to him in his distress , he deprecates , ver . 3. If thou Lord shouldst mark iniquity , O Lord who shall stand ? The other he closeth withal , and finds relief in it , and supportment by it , ver . 5. But there is forgiveness with thee that thou mayest be feared . Upon this his discovery and fixing on relief , there is the acting of his Faith , and the deportment of his whole Person ; 1. Towards God ; ver . 5 , 6. I wait for the Lord , my soul doth wait , and in his word do I hope . My soul waiteth for the Lord , more than they that watch for the morning , I say more than they that watch for the morning . 2. Towards the Saints , ver . 7 , 8. Let Israel hope in the Lord , for with the Lord there is mercy , and with him is plenteous Redemption . And he shall redeem Israel from all his Iniquities . All which parts , and the various concernments of them , must be opened severally . And this also gives an account of what is my design from , and upon the words of this Psalm ; namely , to declare the perplexed intanglements which may befall a gracious soul , such a one as this Psalmist was ; with the nature and proper workings of Faith in such a condition : Principally aiming at what it is , that gives a soul relief and supportment in , and afterward deliverance from , such a perplexed estate . The Lord in Mercy , dispose of these Meditations in such a way and manner , as that both he that writes , and they that read , may be made partakers of the benefit , relief , and consolation , intended for his Saints in this Psalm by the Holy Ghost . The State and Condition of the soul represented in the Psalm . The two first Verses opened . The State and Condition of the soul here represented , as the Basis on which the process of the Psalm is built ; with its deportment , or the general acting of its Faith in that state , is expressed in the two first Verses . Out of the depths have I cryed unto thee O Lord. Lord hear my voyce ; let thine ears be attentive to the voyce of my supplications . 1. The present state of the soul under consideration is included in that expression , out of the Depths . Some of the Antients , as Chrysostom , suppose this expression to relate unto the depths of the heart of the Psalmist ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not from the mouth or tongue only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but from the depth and bottom of the heart ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the deepest recesses of the mind . And indeed the word is used to express the depths of the hearts of Men ; but utterly in another sense ; Psal. 64. 6. The heart is deep . But the obvious sense of the place , and the constant use of the word will not admit of this Interpretation : è Profund is , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profundus fuit , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number , Profunditates , or depths . It is commonly used for Vallies or any deep places whatever , but especially of Waters . Vallies and deep Places , because of their Darkness and Solitariness , are accounted places of horror , helplesness and trouble , Psal. 23. 4. When I walk in the Valley of the shadow of Death , that is , in the extremity of danger and trouble . The Moral use of the word , as expressing the state and condition of the souls of men , is metaphorical . These Depths then , are difficulties , or pressures , attended with fear , horror , danger and trouble . And they are of two sorts : 1. Providential ; in respect of outward distresses , Calamities , and Afflictions , Psal. 69. 1. Save me O God , for the waters are come in unto my soul ; I stick in the mire of the deep , and there is no standing , I am come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the depths of waters , and the flood overflows me . It is trouble and the extremity of it , that the Psalmist complains of , and which he thus expresseth . He was brought by it into a condition like unto a man ready to be drowned ; being cast into the bottom of deep and miry waters ; where he had no firm foundation to stand upon , nor ability to come out : as he farther explains himself , ver . 15. 2. There are internal Depths . Depths of Conscience upon the account of sin , Psal. 88. 6. Thou hast laid me in the lowest pit , in darkness , in the deeps . What he intends by this expression , the Psalmist declares in the next words , v. 7. Thy wrath lyeth hard upon me . Sense of Gods wrath upon his conscience upon the account of sin , was the deep he was cast into . So v. 15. speaking of the same matter ; saith he ; I suffer thy terrors , and v. 16. Thy fierce wrath goeth over me . Which he calls water , waves , and deeps ; according to the Metaphor before opened . And these are the deeps that are here principally intended . Clamat sub molibus & fluctibus iniquitatum suarum , sayes Austin on the place . He cryes out under the weight and waves of his sins . This the ensuing Psalm makes evident . Desiring to be delivered from these depths out of which he cryed ; he deals with God wholly about mercy and forgiveness ; and it is sin alone , from which forgiveness is a Deliverance . The Doctrine also that he preacheth upon his Delivery , is that of Mercy , Grace and Redemption , as is manifest from the close of the Psalm . And what we have deliverance by , is most upon our hearts when we are delivered . It is true indeed , that these deeps do oftentimes concurr : as David speaks , Deep calleth upon deep , Psal. 4. 2. 7. The deeps of Affliction , awaken the Conscience to a deep sense of sin . But sin is the Disease ; Affliction only a Symptome of it ; and in attending a Cure , the disease it self is principally to be heeded , the symptome will follow , or depart of its self . Many Interpreters think that this was now Davids condition ; by great trouble and distress , he was greatly minded of sin ; and we must not therefore wholly pass over that intendment of the word , though we are chiefly to respect that , which he himself in this address unto God , did principally regard . This in general is the state and condition of the soul mannaged in this Psalm ; and is as the key to the ensuing discourse , or the hinge on which it turns . As to my intendment from the Psalm : That which ariseth from hence , may be comprized in these two Propositions . 1. Gracious souls , after much Communion with God , may be brought into inextricable depths and intanglements on the account of sin . For such the Psalmist here expresseth his own condition to have been ; and such he was . 2. The inward root of outward distresses , is principally to be attended in all pressing tryals ; sin , in Afflictions . Gracious souls may be brought into depths on the account of sin . What those Depths are . Before I proceed at all in the farther opening of the words ; they having all of them respect unto the Proposition first laid down , I shall explain and confirm the truth contained in it ; that so it may be understood , what we say , and whereof we do affirm in the whole process of our Discourse . It is a sad Truth that we have proposed unto consideration . He that hears it ought to tremble in himself , that he may rest in the day of trouble ; It speaks out the Apostles advice , Rom. 11. 20. Be not high minded , but fear : and that also , 1 Cor. 10. 12. Let him that thinketh he standeth , take heed lest he fall . When Peter had learned this truth by woful experience , after all his boldness and forwardness , he gives this Councel to all Saints : that they would pass the time of their sojourning here in fear , 1 Pet. 1. 14. Knowing how near in our greatest peace and serenity , evil and danger may lye at the door . Some few instances of the many that are left on record , wherein this Truth is exemplified may be mentioned . Gen. 6. 9. Noah was a just man , perfect in his Generation , and Noah walked with God. He did so a long season , and that in an evil time , amidst all sorts of Temptations , When all flesh had corrupted its way upon the earth , ver . 12. This put an eminency upon his obedience ; and doubtless rendred the Communion which he had with God in walking before him , most sweet and precious to him . He was a gracious soul upon the redoubled Testimony of God himself . But we know what befell this holy Person . He that shall read the story that is recorded of him , Gen. 9. 21. will easily grant , that he was brought into inextricable distress on the account of sin . His own drunkenness , ver . 21. with the consequent of it , gives scandal unto , and provokes the unnatural lust of his Son , v. 22. and this leads him to the devoting of that Son , and his Posterity unto Destruction , v. 24 , 25. all which , joyned with the sense of Gods just indignation , from whom he had newly received that tremendously miraculous deliverance ; must needs overwhelm him with sorrow and anxiety of Spirit . The matter is more clear in David . Under the Old Testament none loved God more than he , none was loved of God more than he . The Paths of Faith and Love wherein he walked , are unto the most of us , like the way of an Eagle in the Air , too high and hard for us . Yet to this very day , do the cryes of this Man after Gods own heart , sound in our Ears . Sometimes he complains of broken bones , sometimes of drowning depths , sometimes of waves and water-spouts , sometimes of wounds and diseases , sometimes of Wrath , and the sorrows of Hell , every where of his sins , the burden and trouble of them . Some of the occasions of his , Depths , Darkness , Intanglements and Distresses , we all know . As no man had more Grace than he , so none is a greater instance of the power of sin , and the effects of its guilt upon the conscience than he . But Instances of this kind are obvious , and occurr to the thoughts of all , so that they need not be repeated . I shall then shew , First , What in particular is intended by the depths and intanglements on the account of sin , whereinto gracious souls after much Communion with God may be cast . Secondly , Whence it comes to pass , that so they may be , and that oftentimes so they are . First , For the First , some or all of these things following do concurr to the Depths here complained of . First , Loss of the wonted sense of the Love of God which the soul did formerly enjoy . There is a twofold sense of the Love of God , whereof Believers in this world may be made partakers . There is the transient affecting of the heart by the Holy Ghost , with ravishing unspeakable joyes , in apprehension of Gods Love , and our Relation unto him in Christ. This , or the immediate effect of it , is called , joy unspeakable and full of glory , 1 Pet. 1. 8. The Holy Ghost shining into the heart , with a clear evidence of the souls interest in all Gospel Mercies , causeth it to leap for joy , to exult , and triumph in the Lord ; as being for a season carried above all sense and thought of sin , self , temptation , or trouble . But as God gives the bread of his House unto all his Children , so these dainties , and high Cordials he reserveth only for the seasons , and Persons , wherein , and to whom he knows them to be needful , and useful . Believers may be without this sense of Love , and yet be in no depths . A man may be strong and healthy , who hath wholsom food , though he never drink Spirits and Cordials . Again , There is an abiding , dwelling sense of Gods Love upon the hearts of the most of those of whom we speak , who have had long communion with God , consisting in a prevailing Gospel perswasion , that they are accepted with God in Christ. Rom. 5. 1. Being justified by faith , we have peace with God. I call it a prevailing perswasion , denoting both the opposition that is made unto it , by Satan and unbelief , and its efficacy in the conquest thereof . This is the root from whence all that peace , and ordinary consolation which Believers in this world are made partakers of , do spring and grow . This is that which quickens and enlivens them unto Duty , Psal. 116. 12 , 13. and is the salt that renders their Sacrifices and Performances savoury to God , and refreshing to themselves . This supports them under their tryals , gives them peace , hope and comfort in Life and Death . Psal. 23. 4. Though I walk in the valley of the shaddow of death , I will fear no evil , for thou art with me . A sense of Gods Presence in Love , is sufficient to rebuke all anxiety and fears , in the worst and most dreadful condition . And not only so , but to give in the midst of them , solid Consolation and Joy. So the Prophet expresseth it ; Hab. 3. 17 , 18. Although the Fig-tree shall not blessom , neither shall fruit be in the Vines , the labour of the Olive shall fail , and the fields shall yield no meat ; the flocks shall be cut off from the fold , and there shall be no herd in the stalls ; yet I will rejoyce in the Lord , I will joy in the God of my salvation . And this is that sense of Love , which the choicest Believers may lose on the account of sin . This is one step into their depths . They shall not retain any such Gospel apprehension of it , as that it should give them rest , peace , or consolation ; that it should influence their souls with delight in Duty , or supportment in tryal ; And the Nature hereof will be afterwards more fully explained . Secondly , Perplexed thoughtfulness about their great and wretched unkindness towards God , are another part of the Depths of sin-intangled souls . So David complains , Psal. 77. 3. I remembred God , saith he , and was troubled . How comes the Remembrance of God to be unto him a matter of trouble ? in other Places he professeth , that it was all his relief and supportment . How comes it to be an occasion of his trouble ? All had not been well between God and him ; and whereas formerly in his Remembrance of God , his thoughts were chiefly exercised about his Love and Kindness , now they were wholly possest with his own sin and unkindness . This causeth his trouble . Herein lyes a share of the intanglements occasioned by sin . Saith such a soul in its self ; foolish creature , hast thou thus requited the Lord ? Is this the return that thou hast made unto him for all his love , his kindness , his consolations , mercies ? Is this thy kindness for him , thy love to him ? Is this thy kindness to thy Friend ? Is this thy boasting of him , that thou hadst found so much Goodness and Excellency in him and his Love , that though all men should forsake him , thou never wouldst do so ? Are all thy Promises , all thy Engagements which thou madest unto God , in times of distress , upon prevailing obligations , and mighty impressions of his Good Spirit upon thy soul , now come to this , that thou shouldst so foolishly forget , neglect , despise , cast him off ? Well! now he is gone ; he is withdrawn from thee , and what wilt thou do ? Art thou not even ashamed to desire him to return ? They were thoughts of this nature , that cut Peter to the heart upon his fall . The soul finds them cruel as Death , and strong as the Grave . It is bound in the chains of them , and cannot be comforted , Psalm 38. 3 , 4 , 5 , 6. And herein consists a great part of the depths enquired after . For this consideration excites , and puts an edge upon all grieving , straightning , perplexing Affections , which are the only means whereby the soul of a man may be inwardly troubled , or trouble it self ; such are sorrow and shame , with that self-displicency and Revenge wherewith they are attended . And as their Reason and Object in this case do transcend all other occasions of them , so on no other account do they cause such severe and perplexing reflections on the soul as on this . Thirdly , A revived sense of justly deserved wrath , belongs also to these depths . This is as the opening of old wounds . When men have passed through a sense of wrath , and have obtained deliverance and rest through the blood of Christ , to come to their old thoughts again , to be trading afresh with Hell , Curse , Law , and Wrath , it is a depth indeed . And this often befalls gracious souls on the account of sin , Psalm 88. 7. Thy wrath lyeth hard upon me , saith Heman . It pressed and crushed him sorely . There is a self-judging as to the desert of wrath , which is consistent with a comforting perswasion of an Interest in Christ. This the soul finds sweetness in , as it lyes in a subserviency to the exaltation of Grace . But in this case , the soul is left under it without that relief . It plungeth it self into the Curse of the Law and flames of Hell , without any cheering supportment from the blood of Christ. This is walking in the valley of the shadow of death . The soul converseth with death , and what seems to lye in a tendency thereunto . The Lord also to increase his perplexities , puts new life and spirit into the Law ; gives it a fresh Commission as it were to take such a one into its Custody ; and the Law will never in this world be wanting unto its Duty . Fourthly , Oppressing Apprehensions of temporal Judgements , concurr herein also ; for God will Judge his People . And Judgement often begins at the House of God. Though God , saith such a one , should not cast me off for ever , though he should pardon my iniquities , yet he may so take vengeance of my inventions , as to make me feed on gall and wormwood all my dayes Psal. 119. 120. faith David , My flesh trembleth for fear of thee , and I am afraid of thy Judgements . He knows not what the great God may bring upon him ; and being full of a sense of the guilt of sin , which is the bottom of this whole condition , every Judgement of God is full of terror unto him . Sometimes he thinks , God may lay open the filth of his heart , and make him a scandal and a reproach in the world ; Psal. 39. 8. Oh , saith he , make me not a reproach to the foolish . Sometimes he trembles lest God should strike him suddainly with some signal Judgement , and take him out of the world , in darkness and sorrow ; so saith David , take me not away in thy wrath . Sometimes he fears lest he shall be like Jonah , and raise a storm in his Family , in the Church whereof he is a Member , or in the whole Nation . Let them not be ashamed for my sake . These things make his heart soft as Job speaks , and to melt within him . When any Affl●ction or publick Judgement of God , is fastned to a quick living sense of sin in the Conscience , it overwhelms the soul ; whether it be only justly feared , or be actually inflicted ; as was the case of Joseph's Brethren in Aegypt . The soul is then rolled from one deep to another . Sense of sin , casts it on the consideration of its Affliction ; and Affliction turns it back on a sense of sin . So deep calleth unto deep , and all Gods billows go over the soul. And they do each of them make the soul tender , and sharpen its sense unto the other . Affliction ●●●●ens the soul ; so that the sense of sin cuts the deeper , and makes the larger wounds ; and the sense of sin weakens the soul , and makes Affliction sit the heavier , and so encreaseth its burden . In this case , that Affliction which a man in his usual state of spiritual peace , could have embraced as a sweet pledge of Love , is as goads and thorns in his side , depriving him of all rest and quietness ; God makes it , as thorns and briars wherewith he will teach stubborn souls their duty , as Gideon did the Man of Succoth . Fifthly , There may be added hereunto , prevailing fears for a season , of being utterly rejected by God , of being found a Reprobate at the last day . Jonah seems to conclude so , Chap. 3. 4. Then I said , I am cast out of thy sight . I am lost for ever , God will own me no more . And Heman , Psalm 88. 4 , 5. I am counted with them that go down into the pit : Free among the dead , like the slain that lye in the grave , whom thou remembrest no more , and they are cut off from thy hand . This may reach the soul , until the sorrows of Hell encompass it , and lay hold upon it ; untill it be deprived of comfort , peace , rest , untill it be a terror to its self , and be ready to choose strangling rather than life . This may befall a gracious soul on the account of sin . But yet because this fights directly against the Life of Faith , God doth not , unless it be in extraordinary cases , suffer any of his to lye long in this horrible pit , where there is no water , no refreshment . But this often falls out , that even the Saints themselves are left for a season to a fearful expectation of judgement , and fiery indignation , as to the prevailing apprehension of their minds . And , Sixthly , God secretly sends his Arrows into the soul that wound and gall it , adding pain , trouble , and disquietness to its disconsolation . Psalm 38. 2. Thine arrows stick fast in me , and thy hand presseth me sore . Ever and anon in his walking , God shot a sharp piercing arrow , fixing it on his soul that galled , wounded , and perplexed him , filling him with pain and grievous vexation . These arrows are Gods rebukes , Psal. 39. 11. When thou with rebukes dost correct man for iniquity . God speaks in his Word , and by his Spirit in the Conscience , things sharp and bitter to the soul , fastning them so as it cannot shake them out . These Job so mournfully complains of , Chap. 6. 4. The Lord speaks words , with that efficacy , that they piecce the heart quite through ; and what the issue then is , David declares , Psal. 38 3. There is no soundness , saith he , in my flesh , because of thine anger , nor is there any rest in my bones because of my sin . The whole person is brought under the power of them , and all health and rest is taken away ; and Seventhly , Unspiritedness and disability unto Duty , in doing or suffering , attend such a condition , Psal. 40. 12. Mine iniquities have taken hold upon me , so that I am not able to look up . His spiritual strength was worn away by sin , so that he was not able to address himself unto any communion with God. The soul now cannot pray with life and power ; cannot hear with joy and profit ; cannot do good and communicate with cheerfulness and freedom ; cannot meditate with delight and heavenly mindedness ; cannot act for God with zeal and liberty ; cannot think of suffering with boldness and resolution ; but is sick , weak , feeble and bowed down . Now , I say , a gracious soul after much communion with God , may on the account of sin , by a sense of the guilt of it , be brought into a state and condition , wherein some , more , or all of these , with other the like perplexities , may be its portion . And these make up the Depths whereof the Pfalmist here complains . What are the sins , or of what sorts , that ordinarily cast the souls of Believers into these depths shall be afterwards declared . I shall now shew both whence it is , that Believers may fall into such a condition ; as also whence it is that oftentimes , they actually do so . Whence it is that Believers may be brought into depths on the account of sin . Nature of the supplies of Grace given in the Covenant . How far they extend . Principles of the power of sin . First , The Nature of the Covenant wherein all Believers now walk with God , and wherein all their whole provision for obedience is enwrapped , leaves it possible for them to fall into these depths that have been mentioned . Under the first Covenant , there was no mercy or forgiveness provided for any sin . It was necessary then that it should exhibit a sufficiency of Grace to preserve from every sin , or it could have been of no use at all . This the Rigteousness of God required , and so it was . To have made a Covenant wherein there was no provision at all of pardon , and not a sufficiency of Grace to keep the Covenanters from need of pardon , was not answerable to the Goodness and Righteousness of God. But he made man upright who of his own accord sought out many inventions . It is not so in the Covenant of Grace ; There is in it pardon provided in the blood of Christ ; It is not therefore of indispensible necessity that there should be administred in it , Grace effectually preserving from every sin : Yet is it on all accounts to be preferred before the other . For besides the relief by pardon which the other knew nothing of , there is in it also much provision against sin which was not in the other . First , There is provision made in it , against all and every sin that would disannull the Covenant , and make a final separation between God and a soul that hath been once taken into the bond thereof . This provision is absolute ; God hath taken upon himself the making of this good , and the establishing this Law of the Covenant , that it shall not by any sin be disannulled , Jor. 32. 40. I will ( saith God ) make an everlasting Covenant with them , that I will not turn away from them to do them good , but I will put my fear into their hearts , that they shall not depart from me . The security hereof depends not on any thing in our selves . All that is in us is to be used as a means of the accomplishment of this Promise ; but the event or issue depends absolutely on the faithfulness of God. And the whole certainty and stability of the Covenant depends on the efficacy of the Grace administred in it , to preserve men from all such sins as would disanull it . Secondly , There is in this Covenant provision made for constant peace and consolation , notwithstanding , and against the guilt of such sins , as through their infirmities and temptations believers are daily exposed unto . Though they fall into sins every day , yet they do not fall into depths every day . In the tenour of this Covenant , there is a consistency between a sense of sin unto humiliation and peace , with strong consolation . After the Apostle had described the whole conflict that Believers have with sin , and the frequent wounds which they receive thereby , which makes them cry out for deliverance , Rom. 7. 24. He yet concludes , Chap. 8. 1. that there is no condemnation unto them , which is a sufficient and stable foundation of Peace . So 1 John 2. 1. These things have I written unto you , that you sin not ; and if any man sin we have an Advocate with the Father , Jesus Christ the Righteous . Our great business and care ought to be , that we sin not ; but yet when we have done our utmost , if we say we have no sin , we deceive our selves , Chap. 1. 8. What then shall poor , sinful , guilty creatures do ? why let them go to the Father , by their Advocate , and they shall not fail of pardon and peace . And saith Paul , Heb 6. 17 , 18. God is abundantly willing that we might have strong consolation who fly for resuge to lay hold on the hope set before us . What was his condition who fled of old to the City of refuge for safety , from whence this expression is taken ? He was guilty of blood , though shed at unawares ; and so , as that he was to dye for it , if he escaped not to the City of Refuge . Though we may have the guilt of sins upon us , that the Law pronounceth death unto , yet flying to Christ for refuge , God hath provided not only safety , but strong consolation for us also . Forgiveness in the blood of Christ , doth not only take guilt from the soul , but trouble also from the conscience . And in this respect doth the Apostle at large set forth the Excellency of his Sacrifice , Heb. 10. The Sacrifices of the Old Law , he tells us , could not make perfect the worshippers , v. 1. which he proves , v. 2. because they did never take away , throughly and really , Conscience of sin , that is , depths or distresses of conscience about sin ; But now , saith he , Jesus Christ in the Covenant of Grace hath for ever perfected them that were sanctified , v. 14. providing for them such stable peace and consolation , as that they shall not need the renewing of Sacrifices every day , v. 18. This is the great mysterie of the Gospel in the blood of Christ ; that those who sin every day , should have peace with God all their dayes . Provided their sins fall within the compass of those infirmities , against which this consolation is provided . Thirdly , There is provision made of Grace , to prevent and preserve the soul from great and enormous sins , such as in their own nature , are apt to wound conscience , and cast the person into such depths and intanglements as wherein he shall have neither rest nor peace . Of what sort these sins are , shall be afterwards declared . There is in this Covenant Grace for Grace , Joh. 1. 16. and abundance of Grace , administred from the All-fulness of Christ. Grace reigneth in it , Rom. 6. 6. destroying and crucifying the body of sin . But this Provision in the Covenant of Grace against peace-ruining , soul-perplexing sins , is not as to the administration of it , absolute . There are Covenant Commands and Exhortations , on the attendance whereunto , the administration of much Covenant-Grace doth depend . To watch , pray , improve faith , to stand on our guard continually , to mortifie sin , to fight against temptations , with stedfastness , diligence , constancy , are every where prescribed unto us ; and that in order unto the ensurance of the Grace mentioned . These things are on our part , the condition of the Administration of that abundant Grace , which is to preserve us from soul-entangling sins , So Peter informs us , 2 Ep. 1. v. 3. The divine power of God hath given unto us all things that pertain unto life and godliness . We have from it an habitual furnishment and provision for obedience at all times . Also saith he , v. 4. He bath given unto us great and pretious promises , that by them we might be partakers of the Divine Nature ; What then is in this blessed estate and condition required of us , that we may make a due improvement of the provision made for us , and enjoy the comforting influence of those Promises ? that he prescribes unto us , v. 5 , 6 , 7. Giving all diligence , add to your faith vertue , and to vertue knowledge , and to knowledge temperance , and to temperance patience , and to patience godliness , and to godliness brotherly kindness , and to brotherly kindness charity ; That is carefully and diligently attend to the exercise of all the Graces of the Spirit , and unto a conversation in all things becoming the Gospel . What then shall be the issue , if these things are attended unto ? v. 8. If these things be in you , and abound , ye shall be neither barren nor unfruitful , in the knowledge of our Lord Jesus Christ. It is not enough that these things be in you ; that you have the seed and root of them from and by the Holy Ghost ; but you are to take care that they flourish and abound ; without which , though the root of the matter may be in you , and so you be not wholly devoid of spiritual life , yet you will be poor , barren , sapless , withering creatures , all your days . But now suppose that these things do abound , and we be made fruitful thereby : Why then saith he , v. 10. If you do these things ye shall never fall : What never fall into sin ? Nay , that is not in the Promise ; and he that sayes , when he hath done all , that he hath no sin , he is a Lyar. Or is it never fall totally from God ? No , the preservation of the Elect , of whom he speaks , from total Apostasie , is not suspended on such conditions , especially not on any degree of them , such as their abounding imports . But it is that they shall not fall into their old sins from which they were purged , v. 9. Such Conscience wasting , and defiling sins , as they lived in , in the time and state of their Unregeneracy . Thus though there be in the Covenant of Grace through Jesus Christ , Provision made of abundant supplies for the souls preservation from entangling sins ; yet their Administration hath respect unto our diligent attendance unto the means of receiving them appointed for us to walk in . And here lyes the latitude of the New Covenant ; here lyes the exercise of renewed Free-will . This is the field of free voluntary obedience under the Administration of Gospel Grace . There are extreams which in respect of the event it is not concerned in . To be wholly perfect , to be free from every sin , all failings , all infirmities , that is not provided for , not promised in this Covenant . It is a Covenant of mercy and pardon , which supposeth a continuance of sin . To fall utterly and finally from God , that is absolutely provided against . Between these two extreams of absolute perfection , and total Apostasie , lyes the large Field of Believers obedience and walking with God. Many a sweet heavenly passage there is , and many a dangerous depth in this field . Some walk near to the one side , some to the other ; yea , the same person may sometimes press hard after Perfection , sometimes be cast to the very border of destruction . Now between these two , lye many a soul-plunging sin , against which no absolute provision is made , and which for want of giving all diligence to put the means of preservation in practice , Believers are oftentimes overtaken withal . Fourthly , There is not in the Covenant of Grace , Provision made of ordinary and abiding consolation , for any under the guilt of great sins , or sins greatly aggravated , which they fall into by a neglect of using and abiding in the forementioned conditions of abounding actual Grace . Sins there are , which either because in their own nature they wound and waste conscience , or in their effects break forth into scandal , causing the name of God and the Gospel to be evil spoken of , or in some of their circumstances , are full of unkindness against God , do deprive the soul of its wonted consolation . How , by what means , on what account such sins come to terrifie conscience , to break the bones , to darken the soul , and to cast it into inextricable depths , notwithstanding the relief that is provided of pardon in the blood of Christ , I shall not now declare ; that they will do so , and that Consolation is not of equal extent with safety , we know . Hence God assumes it to himself as an act of meer Soveraign Grace , to speak peace and refreshment unto the souls of his Saints in their depths of sin entanglements , Isa. 57. 18 , 19. And indeed if the Lord had not thus provided , that great provocations , should stand in need of special reliefs , it might justly be feared , that the negligence of Believers , might possibly bring forth much bitter fruit . Only this must be observed by the way , that what is spoken relates to the sense of sinners in their own souls , and not to the nature of the thing it self . There is in the Gospel , consolation provided against the greatest , as well as the least sins . The difference ariseth from Gods Soveraign communication of it , according to that tenor of the Covenants Administration , which we have laid down . Hence because under Moses's Law there was an exception made of some sins , for which there was no Sacrifice appointed , so that those who were guilty of them could no way be justified from them , that is carnally , as to their interest in the Judaical Church and Polity ; Paul tells the Jews , Acts 13. 38 , 39. That through Jesus Christ was preached unto them the forgiveness of sins , and that by him all that believe are justified from all things , from which they could not be justified by the Law of Moses . There is now no exception of any particular sins , as to pardon , and peace ; but what we have spoken relates unto the manner and way , wherein God is pleased to administer consolation to the souls of sinning Believers . And this is the Evidence which I shall offer to prove , that the souls of Believers , after much Gracious Communion with God , may yet fall into inextricable depths on the account of sin ; whence it is that actually they oftentimes do so , shall be farther declared . The Principles of this Assertion , are known , I shall therefore only touch upon them . First , The nature of Indwelling-sin , as it remains in the best of the Saints in this life , being a little considered , will evidence unto us , from whence it is that they are sometimes surprized , and plunged into the depths mentioned . For , First , Though the strength of every sin be weakned by Grace , yet the root of no sin , is in this life wholly taken away . Lust is like the stubborn Canaanites , who after the general conquest of the Land , would yet dwell in it still , Judg. 17. 12. Indeed when Israel grew strong they brought them under tribute , but they could not utterly expell them . The Kingdom and Rule belongs to Grace ; and when it grows strong it brings sin much under ; but it will not wholly be driven out . The Body of Death , is not utterly to be done away , but in and by the Death of the Body . In the flesh of the best Saints there dwelleth no good thing , Rom. 7. 8. but the contrary is there ; that is the root of all evil . The flesh lusteth against the Spirit , as the Spirit lusteth against the flesh . Gal. 5. 17. As then there is an Universality in the actings of the Spirit in its opposing all evil , so also there is an Universality in the actings of the flesh for the furtherance of it . Secondly , Some Lusts or branches of original corruption , do obtain in some persons such advantages , either from Nature , Custom , Employment , Society , or the like Circumstances , that they become like the Canaanites that had iron Chariots ; it is a very difficult thing to subdue them . Well it is , if War be maintained constantly against them , for they will almost alwayes be in actual Rebellion . Thirdly , Indwelling-Sin though weakned , retaineth all its properties ; the properties of a thing follow its nature . Where the nature of any thing is , there are all its natural properties . What are these properties of Indwelling Sin , I should here declare , but that I have handled the whole power and efficacy , the nature and properties of it , in a Treatise to that only purpose . In brief they are such , as it is no wonder , that some Believers are by them cast into depths ; but it is indeed , that any do escape them . But hereof the Reader may see at large my Discourse on this particular subject . Secondly , Add hereunto , the power and prevalency of temptation ; which because also , I have already in a special Discourse to that purpose insisted on , I shall not here farther lay open . Thirdly , The Soveraign pleasure of God in dealing with sinning Saints must also be considered . Divine Love and Wisdom work not towards all in the same manner . God is pleased to continue Peace unto some with a non-obstante , for great provocations . Love shall humble them , and rebukes of kindness shall recover them from their wandrings . Others he is pleased to bring into the depths we have been speaking of . But yet I may say generally signal provocations , meet with one of these two events from God. First , Those in whom they are , are left unto some signal barrenness , and fruitlesness in their Generations ; they shall wither , grow barren , worldly , sapless , and be much cast out of the hearts of the people of God. Or Secondly , They shall be exercised in these depths , from whence their way of deliverance is laid down in this Psalm . Thus I say , God deals with his Saints in great variety : Some shall have all their bones broken , when others shall have only the gentle strokes of the rod. We are in the hand of Mercy , and he may deal with us as seems good unto him ; but for our parts , great sins , ought to be attended with expectations of great depths and preplexities . And this is the state of the soul proposed in this Psalm , and by us , unto consideration . These are the depths wherein it is entangled ; these the wayes and means whereby it is brought into these depths . It s deportment in , and under this state and condition , lyes next in our way . But before I proceed thereunto , I shall annex some few things , unto what hath been delivered , tending to the farther opening of the whole Case before us . And they are ( 1. ) What are , or of what sort those sins are which usually cast the souls of Believers into these depths ; and then ( 2. ) Insist on some Aggravations of them . What sins usually bring Believers into great spiritual distresses . Aggravations of those sins . First , Sins in their own nature wasting Conscience are of this sort . Sins that rise in opposition unto all of God that is in us ; that is the light of Grace and Nature also . Such are the sins that cast David into his depths . Such are the sins enumerated 1 Cor. 6. 9 , 10. Be not deceived , saith the Apostle , neither Fornicators ; nor Idolaters , nor Adulterers , nor Effeminate , nor abusers of themselves with Mankind . Nor Thieves , nor Covetous , nor Drunkards , nor Revilers , nor Extortioners , shall inherit the Kingdom of God. Certain it is , that Believers may fall into some of the sins here mentioned . Some have done so , as is left on record . The Apostle says not , those who have committed any of these sins , but such sinners shall not inherit the Kingdom of God ; that is , who live in these , or any of these sins , or any like unto them . There is no provision of mercy made for such sinners . These and the like are sins which in their own nature , without the consideration of aggravating circumstances , ( which yet indeed really , in Believers they can never be without ) are able to plunge a soul into depths . These sins cut the locks of mens spiritual strength ; and it is in vain for them to say , we will go , and do as at other times . Bones are not broken without pain ; nor great sins brought on the Conscience without trouble . But I need not insist on these . Some say that they deprive even true Believers of all their interest in the Love of God , but unduly ; all grant that they bereave them of all comforting evidence , and well grounded Assurance of it . So they did David and Peter , and herein lyes no small part of the depths we are searching into . Secondly , There are sins which though they do not rise up in the conscience with such a bloody guilt , as those mentioned , yet by reason of some circumstances and aggravations , God takes them so unkindly , as to make them a root of disquietness and trouble to the soul all its dayes . He sayes of some sins of ungodly men , as I live this iniquity shall not be purged from you until ye dye ? If you are come to this height , you shall not escape , I will not spare you . And there are Provocations in his own People , which may be so circumstantiated , as that he will not let them pass , before he have cast them into depths , and made them cry out for deliverance . Let us consider some of them . First , Miscarriages under signal Enjoyments of love and kindness from God , are of this sort . When God hath given unto any one expressive manifestations of his Love , convinced him of it , made him say in the inmost parts of his heart , this is undeserved love and kindess , then for him to be negligent in his walking with God , it carrieth an unkindness with it , that shall not be forgotten . It is a remark upon the miscarriages of Solomon , that he fell into them after God had appeared unto him twice . And all sins under or after especial mercies , will meet at one time or other especial rebukes . Nothing doth more distress the conscience of a sinner , then the remembrance in darkness of abused light ; in desertions of neglected love . This God will make them sensible of . Though I have redeemed them , saith God , yet they have spoken lyes against me , Hos. 7. 15. So Chap. 13. 4 , 5 , 6 , 7. When God hath in his Providence dealt graciously with a Person , it may be delivered him from straights and troubles , set him in a large place , prevented him with many fruits and effects of his goodness , blessed him in his Person , Relations , and Employments , dealt well with his soul , in giving him a gracious sense of his love in Christ ; for such a one to fall under sinful miscarriages , it goes to the heart of God , and shall not be passed over . Undervaluations of Love are great provocations . Hath Nabal thus requited my kindness saith David ? I cannot bear it . And the clearer the convictions of any in this kind were , the more severe will their reflections be upon themselves . Secondly , Sins under , or after great Afflictions , are of this importance also . God doth not afflict willingly , or chasten us meerly for his pleasure . He doth it to make us partakers of his Holiness . To take so little notice of his hand herein , as under it , or after it , not to watch against the workings and surprizals of sin , it hath unkindness in it ; I smote him , saith God , and he went on frowardly in the wayes of his own heart . These provocations of his Sons and Daughters , he cannot bear with . Hath God brought thee into the Furnace , so that thou hast melted under his hand , and in pity and compassion hath given thee enlargement ; if thou hast soon forgotten his dealings with thee , is it any wonder , if he mind thee again , by troubles in thy soul ? Thirdly , Breaking off from under strong convictions , and dawnings of Love before Conversion , are oftentimes remembred upon the conscience afterwards . When the Lord by his Spirit shall mightily convince the heart of sin , and make withal some discoveries of his Love , and the Excellencies of Christ unto it , so that it begins to yield , and be overpowred , being almost perswaded to be a Christian ; if then through the strength of lust , or unbelief , it goes back to the world , or self righteousness ; its folly hath unkindness with it , that sometimes shall not be passed by . God can , and often doth put forth the greatness of his power , for the recovery of such a soul ; but yet he will deal with him , about this contempt of his Love , and the Excellency of his Son , in the dawnings of them revealed unto him . Fourthly , Suddain forgetfulness of endearing manifestations of special Love. This God cautions his people against ; as knowing their proneness thereunto . Psal. 85. 8. God the Lord , will speak peace to his People and his Saints ; but let them not turn again to solly . Let them take heed of their aptness to forget endearing manifestations of special Love. When God at any time draws nigh to a soul by his Spirit , in his Word , with gracious words of peace and love , giving a sense of his kindness upon the heart by the Holy Ghost , so that it is filled with joy unspeakable and glorious thereon ; for this soul , upon a temptation , a diversion , or by meer carelesness and neglect , which oftentimes falls out , to suffer this sense of Love to be as it were obliterated , and so to lose that influencing efficacy unto obedience which it is accompanied withal , this also is full of unkindness . An account hereof we have , Cant. 5. 1 , 2 , 3 , 4 , 5 , 6. In the first Verse the Lord Jesus draws nigh with full provision of Gospel Mercies for his Beloved ; I am come unto thee , saith he , O my Sister ; I have brought myrrh and spice , honey and Wine with me : What ever is spiritually sweet and delightful ; Mercy , Grace , Peace , Consolation , Joy , Assurance , they are all here in a readiness for thee , v. 2. The Spouse in her drowsie indisposition takes little notice of this gracious visit ; she is diverted by other matters , and knows not how to attend fully and wholly to the blessed Communion offered unto her ; but excuseth her self as otherwise engaged . But what is the issue ? Christ withdraws , leaves her in the dark , in the midst of many disconsolations , and long it is before she obtain any recovery . Fifthly , Great opportunities for service neglected , and great gifts not improved , are oftentimes the occasion of plunging the soul into great depths . Gifts are given to trade withal for God. Opportunities , are the market dayes for that trade . To napkin up the one , and to let slip the other , will end in trouble and disconsolation . Disquietments and perplexities of heart , are worms that will certainly breed in the rust of unexercised Gifts . God looseth a revenue of glory and honour by such slothful souls ; and he will make them sensible of it . I know some at this day , whom omissions of opportunities for service , are ready to sink into the grave . Sixthly , Sins after especial warnings , are usually thus issued . In all that variety of special warnings which God is pleased to use towards sinning Saints , I shall single out one only . When a soul is wrastling with some Lust or Temptation , God by his Providence causeth some special word , in the Preaching of the Gospel , or the Administration of some Ordinance thereof , peculiarly suited to the state and condition of the soul , by the wayes of rebuke , or perswasion , to come nigh and enter the inmost parts of the heart . The soul cannot but take notice that God is nigh to him , that he is dealing with him ; and caling on him to look to him for assistance . And he seldom gives such warnings to his Saints , but that he is nigh them in an eminent manner to give them relief and help , if in answer unto his call , they apply themselves unto him ; but if his care , and kindness herein be neglected , his following reproofs are usually more severe . Seventhly , Sins that bring scandal , seldom suffer the soul to escape depths . Even in great sins , God in chastening takes more notice oft-times of the scandal , than the sin : as 2 Sam. 12. 14. Many professors take little notice of their worldliness , their pride , their passion , their lavish tongues ; but the world doth , and the Gospel is disadvantaged by it ; and no wonder if themselves find from the hand of the Lord , the bitter fruits of them in the issue . And many other such Aggravations of sins there are which heighten provocations in their own nature , not of so dreadful an aspect as some others , into a guilt plunging a soul into depths . Those which have been named may suffice in the way of instance ; which is all that we have aimed at , and therefore forbear enlargements , on the several heads of them . The consideration of some Aggravations of the guilt of these sins , which bring the soul usually into the condition before laid down , shall close this discourse . First , The soul is furnished with a Principle of Grace , which is continually operative and working for its preservation from such sins . The new Creature , is living , and active for its own growth , increase and security , according to the tenor of the Covenant of Grace , Gal. 5. 17. it lusteth against the flesh . It is naturally active for its own preservation and increase ; as new born Children , have a natural inclination to the food that will keep them alive , and cause them to grow , 1 Pet. 2. 2. The soul then cannot fall into these entangling sins , but it must be with an high neglect , of that very Principle , which is bestowed upon it , for quite contrary ends and purposes . The labourings , lustings , desires , crying of it , are neglected . Now it is from God , and of God , and is the Renovation of his Image in us ; that which God owneth and careth for ; the wounding of its vitals , the stifling its operations , the neglect of its endeavours for the souls preservation , do alwayes attend sins of the importance spoken unto . Secondly , Whereas this new Creature , this principle of life and obedience is not able of it self to preserve the soul from such sins as will bring it into depths ; there is full provision for continual supplies made for it , and all its wants in Jesus Christ. There are treasures of relief in Christ , whereunto the soul may at any time repair and find succour against the incursions of sin . He sayes to the soul as David unto Abiathar ; when he fled from Doeg : Abide with me , fear not ; he that seeketh my life , seeketh thy life , but with me thou shalt be in safety . Sin is my Enemy no less than thine ; it seeketh the life of thy soul , and it seeketh my life ; abide with me , for with me thou shalt be in safety . This the Apostle exhorts us unto , Heb. 4. 16. Let us come boldly to the Throne of Grace , that we may obtain mercy , and find grace to help in time of need . If ever it be a time of need with a soul , it is so when it is under the assaults of provoking sins . At such a time there is suitable and seasonable help in Christ for succour and relief . The new Creature beggs with sighs and groans , that the soul would apply it self unto him . To neglect him with all his Provision of Grace , whilst he stands calling unto us , open unto me , for my head is filled with dew , and my locks with the drops of the night , to despise the sighing of the poor Prisoner , the new Creature , by sin appointed to dye , cannot but be an high provocation . May not God complain and say ; see these poor creatures ; they were once intrusted with a stock of Grace in themselves ; this they cast away , and themselves into the utmost misery thereby . That they might not utterly perish a second time , their portion and stock is now laid up in another ; a safe Treasurer ; in him are their lives and comforts secured . But see their wretched negligence ; they venture all , rather than they will attend to him for succour . And what think we is the heart of Christ , when he sees his Children giving way to conscience wasting sins , without that application unto him , which the life and peace of their own souls calls upon them for . These are not sins of daily infirmity which cannot be avoided ; but their guilt is alwayes attended , with a neglect more or less , of the relief provided in Christ against them . The means of preservation from them is blessed , ready , nigh at hand ; the concernment of Christ in our preservation great , of our souls unspeakable ; to neglect and despise , means , Christ , souls , peace and life , must needs render guilt very guilty . Thirdly , Much to the same purpose may be spoken about that signal provision that is made against such sins as these in the Covenant of Grace , as hath been already declared . But I shall not farther carry on this discourse . And this may suffice , as to the state and condition of the soul in this Psalm represented . We have seen what the depths are wherein it is intangled , and by what wayes and means any one may come to be cast into them . The next thing that offers it self unto our consideration , is the deportment of a gracious soul in that state and condition ; or what course it steers towards a delivery . The Duty and Actings of a Believer under distresses from a sense of sin . His Application unto God. To God alone . Earnestness and intention of mind therein . The words of these two first Verses declare also the deportment of the soul in the condition that we have described ; that is , what it doth , and what course it steers for relief . I have cryed unto thee O Lord , Lord hear my voice , let thine ears be attentive to the voyce of my supplications . There is in the words a General Application made in a tendency unto relief ; wherein is first to be considered , to whom the Application is made ; and that is JEHOVAH . I have cryed unto thee Jehovah . God gave out that Name to his people to confirm their faith in the stability of his Promises ; Exod. 3. He who is BEING himself , will assuredly give being and subsistance to his promises . Being to deal with God , about the promises of grace , he makes his Application to him under this name . I call upon thee Jehovah . In the Application it self , may be observed , First , The Anthropopathy of the Expression . He prayes that God would cause his ears to be attentive : after the manner of men who seriously attend to what is spoken to them , when they turn aside from that which they regard not . Secondly , The Earnestness of the soul in the work it hath in hand , which is evident both from the Reduplication of his request , Lord hear my voyce , let thine ears be attentive to my voyce , and the Emphaticalness of the words he maketh use of . Let thine ears saith he , be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diligently Attentive . The word signifies the most diligent heedfulness and close attention ; let thine ears be very attentive ; and unto what ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the voice of my supplications : deprecationum mearum generally say Interpreters ; of my Deprecations ; or earnest prayers for the averting of evil , or punishment . But the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratiosus suit ; to be gracious or merciful ; so that it signifies properly supplications for grace . Be attentive , saith he , O Lord , unto my supplications for grace and mercy , which according to my extream necessity , I now address my self to make unto thee . And in these words doth the Psalmist set forth in general the frame and working of a gracious soul , being cast into depths and darkness by sin . The foundation of what I shall farther thence pursue , lyes in these two Propositions . First , The only attempt of a sinful entangled soul for relief lyes in an application to God alone . To thee Jehovah have I cryed , Lord hear . Secondly , Depths of sin intanglements will put a gracious soul on intense and earnest application unto God ; Lord hear , Lord attend . Dying men do not use to cry out slothfully for relief . What may be thought necessary in general for the direction of a soul in the state and condition described , shall briefly be spoken unto from these two Propositions . First , Trouble , danger , disquietment , arguing not only things evil , but a sense in the mind and soul of them , will of themselves put those in whom they are upon seeking relief . Every thing would naturally be at rest : A drowning man needs no Exhortation to endeavour his own deliverance and safety . And spiritual troubles will in like manner put men on attempts for relief . To seek for no remedy , is to be senslesly obdurate or wretchedly desperate , as Cain and Judas . We may suppose then that the principal business of every soul in depths , is to endeavour deliverance . They cannot rest in that condition , wherein they have no rest . In this endeavour what course a gracious soul steers , is laid down in the first Proposition , negatively and positively . He applyes himself not to any thing but God , he applyes himself unto God. An eminent instance we have of it in both parts ; or both to the one side and the other , Hos. 14. 3. Ashur , say those poor distressed returning sinners , shall not save us , we will not ride upon Horses , neither will we say any more to the work of our hands , ye are our Gods , for in thee the fatherless findeth mercy . Their application unto God , is attended with a renunciation of every other way of relief . Several things there are that sinners are apt to apply themselves unto for relief in their perplexities , which prove unto them as waters that fail . How many , things have the Romanists invented to deceive souls withal ? Saints , and Angels , the Blessed Virgin , Wood of the Cross , Confissions , Rennances , Masses , Pilgrimages , Dirges , Purgatories , Papal Pardons , Works of Compensation , and the like , are made entrances for innumerable souls into everlasting ruine . Did they know the terror of the Lord , the nature of Sin , and of the mediation of Christ , they would be ashamed and confounded in themselves for these abominations ; they would not say unto these their Idols , ye are our Gods , come and save us . How short do all their contrivances come of his , that would fain be offering Rivers of Oyl , yea , the fruit of his body for the sin of his soul , his first born for his transgression , Mich. 6. 7. Who yet gains nothing , but an Aggravation of his sin and misery thereby : Yea , the Heathen went beyond them in devotion and expence . It is no new enquiry what course sin perplexed souls should take for relief . From the foundation of the world , the minds of far the greatest part of mankind , have been exercised in it . As was there light or darkness , such was the course they took ; Among those who were ignorant of God , this Enquiry brought forth all that Diabolical Superstition which spread it self over the face of the whole world . Gentilism being destroyed by the power and Efficacy of the Gospel , the same enquiry working in the minds of darkned men in conjunction with other lusts , brought forth the Papacy . When men had lost a spiritual acquaintance with the Covenant of Grace , and Mysterie of the Gospel , the design of eternal love , the efficacy of the blood of Christ , they betook themselves in part , or in whole for relief under their entanglements , unto the broken Cisterns mentioned . They are of two sorts : Self , and other things . For those other things , which belong unto their false Worship , being abominated by all the Saints of God , I shall not need to make any farther mention of them . That which relates unto self , is not confined unto Popery , but extends it self to the limits of Humane Nature , and is predominate in all that are under the Law ; that is , to seek for relief in sin distresses by self-endeavours , self-righteousness . Hence many poor souls in straights apply themselves , to themselves . They expect their cure , from the same hand that wounded them . This was the life of Judaism , as the Apostle informs us , Rom. 10. 3. And all men under the Law , are still animated by the same principle . They return , but not unto the Lord. Finding themselves in depths , in distresses about sin , what course do they take ? This they will do , that they will do no more ; this shall be their ordinary course , and that they will do in an extraordinary manner ; as they have offended , whence their trouble ariseth , so they will amend , and look that their peace should spring from thence , as if God and they , stood on equal terms . In this way some spend all their dayes ; sinning and amending , amending and sinning , without once coming to repentance and peace . This the souls of believers watch against . They look on themselves as fatherless ; in thee the fatherless findeth mercy ; that is , helpless ; without the least ground of hopes in themselves , or expectation from themselves . They know their repentance , their amendment , their supplications , their humiliations , their fastings , their mortifications ; will not relieve them . Repent they will , and amend they will , and pray , and fast , and humble their souls , for they know these things to be their duty ; but they know that their goodness extends not to him with whom they have to do , nor is he profited by their righteousness . They will be in the performance of all duties , but they expect not deliverance by any duty . It is God , say they , with whom we have to do : our business is to hearken what he will say unto us . There are also other wayes whereby sinful souls destroy themselves by false reliefs . Diversions from their perplexing thoughtfulness pleaseth them . They will fix on something or other , that cannot cure their disease , but shall only make them forget that they are sick . As Cain under the terror of his guilt , departed from the presence of the Lord , and sought inward rest in outward labour and employment ; he went and built a City , Gen. 4. 6. Such courses Soul fixed on ; first Musick , then a Witch . Nothing more ordinary than for men thus to deal with their convictions . They see their sickness , feel their wound , and go to the Assyrian , Hos. 5. 13. And this insensibly leads men into Atheism . Frequent Applications of Creature diversions unto convictions of sin , are a notable means of bringing on final impenitency . Some Drunkards had it may be never been so , had they not been first convinced of other sins . They strive to stifle the guilt of one sin , with another . They fly from themselves , unto themselves , from their consciences unto their lusts ; and seek for relief from sin by sinning . This is so far from Believers , that they will not allow lawful things to be a diversion of their distress . Use lawful things they may and will , but not to divert their thoughts from their distresses . These they know must be issued between God and them . Wear off they will not , but must be taken away . These rocks , and the like whereof there are innumerable , I say , a gracious soul takes care to avoid . He knows it is God alone who is the Lord of his Conscience , where his depths lye ; God alone against whom he hath sinned ; God alone who can pardon his sin . From dealing with him he will be neither enticed , nor diverted . To thee O Lord , saith he , do I come ; thy word concerning me must stand ; upon thee will I wait ; if thou hast no delight in me I must perish . Other remedies I know are vain . I intend not to spend my strength for that which is not bread . Unto thee do I cry . Here a sin-intangled soul is to fix its self . Trouble excites it to look for relief . Many things without it present themselves as a diversion ; many things within it , offer themselves for a remedy . Forget thy sorrow say the former ; ease thy self of it by us , say the latter ; the soul refuseth both , as Physitians of no value ; and to God alone , makes its Application . He hath wounded , and he alone can heal . And untill any one that is sensible of the guilt of sin , will come off from all reserves to deal immediately with God , it is in vain for him to expect relief . Secondly , Herein it is intense , earnest , and urgent , which was the second thing observed . It is no time now to be sloathful . The souls All , its greatest concernments are at the stake . Dull , cold , formal , customary Applications to God will not serve the turn . Ordinary actings of saith , love , servency ; usual seasons , opportunities , duties , answer not this condition . To do no more than ordinary now , is to do nothing at all . He that puts forth no more strength and activity for his deliverance when he is in depths , ready to perish , than he doth , or hath need to do , when he is at liberty in plain and smoorths paths , is scarcely like to escape . Some ( in such conditions ) are careless and negligent ; they think in an ordinary course , to wear off their distempers ; and that although at present they are sensible of their danger ; they shall yet have peace at last ; in which frame there is much contempt of God. Some despond and languish away under their pressures . Spiritual sloth influenceth both these sorts of persons . Let us see the frame under consideration exemplified in another . We have an instance in the Spouse , Cant. 3. 1 , 2 , 3. She had lost the presence of Christ ; and so was in the very state and condition before described , v. 1. It was night with her , a time of darkness and disconsolation ; and she seeks for her Beloved : By night on my bed I sought him whom my soul loveth . Christ was absent from her , and she was left unto depths and darkness upon that account . Wherefore she seeks for him ; but as the most are apt to do in the like state and condition . She mends not her pace , goes not out of , or beyond her course of ordinary duties ; nor the frame she was usually in at other times . But what is the issue ? saith she , I found him not . This is not a way to recover a sense of lost Love ; nor to get out of her entanglements . And this puts her on another course ; she begins to think that if things continue in this estate , she shall be undone ; I go on indeed with the performance of duties still , but I have not the presence of my Beloved ; I meet not with Christ in them . My darkness and trouble abides still ; if I take not some other course , I shall be lost . Well saith she , I will rise now , v. 2. I will shake off all that ease and sloth , and customariness , that cleave to me . Some more lively , vigorous course must be fixed on . Resolutions for new , extraordinary , vigorous , constant Applications unto God , are the first general step and degree , of a sin intangled soul acting towards a recovery , I will rise now . And what doth she do when she is thus resolved ? I will , saith she , go about the streets , and in the broad wayes , and seek him whom my soul loveth . I will leave no wayes or means unattempted , whereby I may possibly come to a fresh enjoyment of him . If a man seek for a Friend , he can look for him only in the streets and in the broad wayes ; that is either in Towns , or in the Fields . So will I do saith the Spouse ; in what Way , Ordinance , or Institution soever , in or by what duty soever , publick or private , of communion with others , or solitary retiredness , Christ ever was , or may be found , or peace obtained , I will seek him , and not give over until I come to an enjoyment of him . And this frame , this Resolution , a soul in depths must come unto , if ever it expect deliverance . For the most part , mens wounds stink and are corrupt because of their foolishness . As the Psalmist complains , Psal. 38. 5. They are wounded by sin ; and through spiritual sloth they neglect their cure ; this weakens them , and disquiets them day by day ; yet they endure all , rather than they will come out of their carnal ease to deal effectually with God in an extraordinary manner . It was otherwise with David , Psal. 22. 1 , 2. Why , saith he , art thou so far from helping me , and from the words of my roaring ! O my God , I cry in the day time , and in the night season , and am not silent . What ayles the Man ? Can he not be quiet night nor day ? never silent , never hold his peace ? And if he be somewhat disquieted , can he not contain himself , but that he must roar , and cry out ? Yea , must he roar thus all the day long , as he speaks , Psal. 32. 3. and groan all the night , as Psal. 6. 6. What is the matter with all this roaring , sighing , tears , roaring all the day , all night long ? Ah let him alone , his soul is bitter in him ; he is fallen into depths ; the Lord is withdrawn from him , trouble is hard at hand , yea , he is full of anxiety on the account of sin ; there is no quietness nor soundness in him ; and he must thus earnestly and restlessy apply himself for relief . Alas , what strangers for the most part are men now adayes to this frame ? How little of the workings of this Spirit is found amongst us ? And is not the reason of it , that we value the world more , and Heaven and heavenly things less than he did ? that we can live at a better rate without a sense of the love of God in Christ , than he could do ? and is it not hence that we every day see so many withering Professors , that have in a manner lost all Communion with God , beyond a little lip-labour , or talking ; the filthy savour of whose wounds are offensive to all but themselves ; and so will they go on ready to dye and perish , rather than with this holy man thus stir up themselves to meet the Lord. Heman was also like unto him , Psal. 88 11 ; 13. What sense he had of his depths , he declares , v. 3. My soul , saith he , is full of troubles , and my life draweth nigh unto the grave . And what course doth he steer in this heavy , sorrowful , and disconsolate condition ? Why saith he , O Lord God of my salvation , I have cryed day and night unto thee , let my prayer come before thee , encline thine ear unto my cry , v. 1 , 2. Day and night he cryes to the God of his salvation , and that with earnestness and importunity . This was his business , this was he exercised about all his dayes . This is that which is aimed at ; if a gracious soul be brought into the depths before mentioned and described , by reason of sin , when the Lord is pleased to lead him forth towards a recovery , he causeth him to be vigorous , and restless in all the duties whereby he may make Application to him for deliverance . Now wherein this intensness and earnestness of the soul in its Applications unto God , doth principally consist , I shall briefly declare , when I have touched a little upon some considerations and grounds that stir it up thereunto . First , The greatness of mens concernments may well put them on this earnestness . Men do not use to deal with dull and slothful spirits about their greatest concerns . David tells us , that he was more concerned in the light of Gods countenance , than the men of the world could be in their Corn and Wine , Psal. 4. 6 , 7. Suppose a man of the world , should have his house , wherein all his stock and riches are laid up , set on fire , and so the whole be in danger under his eye to be consumed ; would he be calm and quiet in the consideration of it ? Would he not bestir himself with all his might , and call in all the help he could obtain ? and that because his portion , his all , his great concernment lyes at stake . And shall the soul be slothful , careless , dull , secure , when fire is put to its eternal concernments ? when the light of Gods countenance , which is of more esteem unto him , than the greatest increase of Corn and Wine , can be to the men of the world , is removed from him ? It was an argument of prodigious security in Jonah , that he was fast asleep when the Ship wherein he was , was ready to be cast away for his ●●ke . And will it be thought less in any soul , who being in a storm of wrath and displeasure from God , sent out into the deep after him , shall neglect it , and sleep , as Solomon sayes on the top of a Mast in the midst of the Sea ? How did that poor creature whose heart was mad on his Idols , Judg. 18. 24. cry out , when he was deprived of them ? You have taken away my Gods , saith he , and what have I more ? And shall a gracious soul lose his God , through his own folly , the sense of his love , the consolation of his presence , and not with all his might follow hard after him ? Peace with God , joy in believing , such souls have formerly obtained ; Can they live without them now , in their ordinarily walking , can they choose but cry out with Job , O that it were with us , as in former dayes , when the candle of the Lord was upon our Tabernacle , Chap. 29. 2 , 3 , 4. and with David , O Lord restore unto me the joy of salvation , Psal. 51. 12. for Oh my God , I remember former enjoyments , and my soul is cast down within me , Psal. 42. 6. They cannot live without it . But suppose , they might make a sorry shift to pass on in their pilgrimage , whilst all is smooth about them ; what will they do in the time of outward tryals and distresses ; when deep calleth unto deep , and one trouble excites and sharpens another : Nothing then will support them , they know , but that which is wanting to them ; as Hab. 3. 17 , 18. Psal. 23. 4. So that the greatness of their concernment , provokes them to the earnestness mentioned . Secondly , They have a deep sense of these their great concernments . All men are equally concerned in the Love of God , and pardon of sin . Every one hath a soul of the same immortal constitution , equally capable of bliss and wo. But yet we see most men are so stupidly sottish , that they take little notice of these things . Neither the guilt of sin , nor the wrath of God , nor death , nor Hell , are thought on or esteemed by them ; they are their concernments , but they are not sensible of them . But gracious souls , have a quick living sense of spiritual things . For , First , They have a saving spiritual light whereby they are able to discern the true nature of sin , and the terror of the Lord. For though they are now supposed to have lost the comforting light of the Spirit ; yet they never loose the sanctifying light of the Spirit ; the light whereby they are enabled to discern spiritual things in a spiritual manner , this never utterly departs from them . By this they see sin to be exceeding sinfull , Rom. 7. 13. By this they know the terror of the Lord , 2 Cor. 15. 11. And that it is a fearful thing to fall into the hands of the living God , Heb. 10. 31. By this they discover the excellency of the love of God in Christ , which passeth knowledge , the present sense whereof they have lost . By this they are enabled to look within the vail , and to take a view of the blessed consolations which the Saints enjoy , whose communion with God was never interrupted . This represents to them all the sweetness , pleasure , Joy , Peace , which in former dayes they had whilst God was present with them in Love : By this , are they taught to value all the fruits of the blood of Jesus Christ , of the enjoyment of many whereof they are at present cut short and deprived . All which , with other things of the like nature and importance make them very sensible of their concernments . Secondly , They remember what it cost them formerly to deal with God about sin ; and hence they know it is no ordinary matter they have in hand . They must again to their old work ; take the old cup into their hands again . A recovery from depths is as a new conversion . Oft-times in it , the whole work , as to the souls apprehension , is gone over afresh . This the soul knows to have been a work of dread , terror and trouble , and trembles in it self , at its new tryals . And , Thirdly , The Holy Ghost gives unto such poor souls , a fresh sense of their deep concernments , on purpose that it may be a means to stir them up unto these earnest Applications unto God. The whole work is his , and he carries it on , by means suited to the compassing of the end he aimeth at . And by these means is a gracious soul brought into the frame mentioned . Now there are sundry things that concur in and unto this frame . First , There is a continual thoughtfulness about the sad condition wherein the soul is in its depths . Being deeply affected with their condition they are continually ruminating upon it , and pondering it in their minds . So David declares the case to have been with him , Psal. 38. 2 , 3 , 4 , 5 , 6 , 7 , 8. Thine arrows stick fast in me , and thy hand presseth me sore ; there is no soundness in my flesh , because of thine anger , neither is there any rest in my bones because of my sins ; for mine iniquities are gone over mine head , as an heavy burthen they are too heavy for me , my wounds stink , and are corrupt , because of my foolishness ; I am troubled , I am bowed down , I go mourning all the day long ; I am feeble and sore broken , I have roared for the disquietness of my heart . Restlestness , deep-thoughtfulness , disquietness of heart , continual heaviness of soul , sorrow and anxiety of mind , lye at the bottom of the Applications we speak of . From these Principles their prayers flow out ; as David adds , v. 9. Lord all my desire is before thee , and my groaning , is not hid from thee . This way all his trouble wrought . He prayed out of the abundance of his meditation and grief . Thoughts of their state and condition lye down with such Persons , and rise with them ; and accompany them all the day long . As Reuben cryed , The child is not , and I whither shall I go ? So doth such a soul ; the Love of God is not , Christ is not , and I whither shall I cause my sorrow to go ? God is provoked , death is nigh at hand , relief is far away , darkness is about me ; I have lost my peace , my joy , my Song in the night ; what do I think of duties ? Can two walk together unless they be agreed ? Can I walk with God in them , whilst I have thus made him mine enemy ? What do I think of Ordinances ? Will it do me any good to be at Jerusalem , and not see the face of the King ? to live under Ordinances , and not to meet in them with the King of Saints ? May I not justly fear , that the Lord will take his holy Spirit from me , until I be left without remedy ? With such thoughts as these are sin-entangled souls exercised , and they lye rolling in their minds , in all their applications unto God. Secondly , We see the Application it self consists in , and is made by the prayer of Faith ; or crying unto God ; now this is done with intenseness of mind ; which hath a twofold fruit or property ; ( 1. ) Importunity ; and ( 2. ) Constancy . It is said of our blessed Saviour , that when he was in his depths , about our sins , that he offered up prayers and supplications with strong cryes and tears , Heb. 5. 7. Strong cryes and tears , express the utmost intension of Spirit . And David expresseth it by roaring , as we have seen before ; as also by sighing , groaning and panting . A soul in such a condition lyes down before the Lord , with sighs , groans , mourning , cryes , tears and roaring , according to the various working of his heart , and its being affected with the things that it hath to do ; and this produceth , First , Importunity . The power of the importunity of Faith our Saviour hath marvelously set out , Luke 11. 8 , 9 , 10. as also , Chap. 18. 1. Importunate prayer is certainly prevailing . And importunity is as it were made up of these two things : frequency of interposition , and variety of arguings . You shall have a man that is importunate come unto you , seven times a day about the same business , and after all , if any new thought come into his mind , though he had resolved to the contrary , he will come again . And there is nothing that can be imagined to relate unto the business he hath in hand , but he will make use of it , and turn it to the furtherance of his plea. So is it in this case . Men will use both frequency of interposition , and variety of arguings , Psal. 86. 1. I cry unto thee daily , or rather , all the day . He had but that one business , and he attended it to the purpose . By this means we give God no rest , Isa. 62. 7. which is the very character of importunity . Such souls go to God ; and they are not satisfied with what they have done ; and they go again ; and somewhat abideth still with them , and they go to him again ; and the heart is not yet emptied ; they 'l go again to him ; that he may have no rest . What variety of arguments are pleaded with God in this case , I could also manifest in the same David . But it is known to all ; there is not any thing almost that he makes not a plea of ; the Faithfulness , Righteousness , Name , Mercy , Goodness and kindness of God in Jesus Christ ; the concernment of others in him , both the friends and foes of God ; his own weakness , and helplesness , yea , the greatness of sin it self : Be merciful to my sin , saith he , for it is great . Sometimes he begins with some Arguments of this kind ; and then being a little diverted by other considerations , some new plea is suggested unto him by the Spirit , ane he returns immediately to his first employment and design , all arguing great intension of mind and spirit . Secondly Constancy also flows from intenseness . Such a soul will not give over , untill it obtain what it aims at , and looks for : as we shall see in our process in opening this Psalm . And this is in general the deportment of a gracious soul in the condition here represented unto us . As poor creatures love their peace , as they love their souls , as they tender the glory of God , they are not to be wanting in this duty . What is the reason that controversies hang so long between God and your souls , that it may be you scarce see a good day all your lives ? Is it not for the most part from your sloth and despondency of spirit ? you will not gird up the loyns of your minds , in dealing with God , to put them to a speedy issue in the blood of Christ. You go on and off , begin and cease , try and give over ; and for the most part , though your case be extraordinary , content your selves with ordinary and customary Applications unto God. This makes you wither , become useless , and pine away in and under your perplexities . David did not so ; but after many and many a breach made by sin , yet through quick , vigorous , restless actings of Faith , all was repaired , so that he lived peaceably and dyed triumphantly . Up then and be doing ; let not your wounds corrupt because of your folly ; make through work of that which lyes before you ; be it long , or difficult , it is all one , it must be done , and is attended with safety ; What you are like to meet withal in the first place shall nextly be declared . Verse 3. The words of the Verse explained ; and their meaning opened . THE general frame of a gracious soul in its perplexities about sin , hath been declared . It s particular actings , what it doth , what it meets withal , are nextly represented unto us . First , Then in particular it cryes out , If thou Lord shouldst mark iniquities , O Lord who shall stand ? There is in the words a Supposition ; and an Inference on that Supposition . In the Supposition ; there is , first , the Name of God that is fixed on as suited unto it . And Secondly , The thing it self supposed . In the Inference , there is expressed the matter of it ; to stand ; and the manner of its proposal ; Wherein two things occur , ( 1. ) That it is expressed by way of Interrogation : ( 2. ) The Indefiniteness of that Interrogation ; Who shall stand ? If thou Lord ; He here fixes on another name of God ; which is Jah . A name though from the same root with the former , yet seldom used , but to intimate and express the terrible Majesty of God. He rideth on the Heavens , and is extolled by his name Jah . Psal. 68. 4. He is to deal now with God about the guilt of sin ; and God is represented to the soul as great and terrible ; that he may know what to expect and look for , if the matter must be tryed out according to the demerit of sin . What then saith he to J A H ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou shouldst mark iniquities . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to observe and keep as in safe custody . To keep , preserve and watch diligently . So to remark and observe , as to retain that which is observed , to ponder it , and lay it up in the heart , Gen. 37. 11. Jacob observed Josephs dream : that is , he retained the memory of it , and pondered it in his heart . The marking of Iniquities then here intended , is Gods so far considering and observing of them , as to reserve them for punishment and vengeance . In opposition unto this marking , he is said not to see sin , to overlook it , to cover it , to forget it , or remember it no more ; that is , to forgive it , as the next Verse declares . I need not shew that God so far marks all sins in all persons , as to see them , know them , disallow them , and to be displeased with them . This cannot be denyed without taking away of all grounds of his fear and Worship . To deny it , is all one as to deny the very Being of God ; deny his Holiness and Righteousness , and you deny his Existence . But there is a day appointed , wherein all the men of the world shall know , that God knew and took notice of all and every one of their most secret sins . There is then a double marking of sin in God , neither of which can be denyed in reference unto any sins , in any persons . The first is Physical , consisting in his omniscience whereunto all things are open and naked . Thus no sin is hid from him ; the secretest are before the light of his countenance . All are marked by him . Secondly , Moral ; in a displicency with , or displeasure against every sin , which is inseparable from the nature of God , upon the account of his Holiness . And this is declared in the sentence of the Law , and that equally to all men in the world . But the marking here intended , is that which is in a tendency to Animadversion and punishment according to the tenor of the Law. Not only the sentence of the Law , but a Will of punishing according to it is included in it . If saith the Psalmist , thou the great and dreadful God , who art extolled by thy glorious name Jah , shouldst take notice of iniquities , so as to recompence them unto sinners that come unto thee according to the severity and exigence of thy holy Law. What then ? It is answered by the matter of the Proposal , who can stand ? That is , none can so do ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Chrysostom ; This WHO , is NONE . No man , not one in the world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis stabit , or consistet ; who can stand , or abide and endure the tryal ? Every one on this supposition must perish , and that eternally . This the desert of sin , and the Curse of the Law , which is the Rule of this marking of their iniquity , doth require . And there is a notable emphasis in the interragation , which contains the manner of the Inference . Who can stand ? is more than if he had said , none can abide the tryal , and escape without everlasting ruine . For the Interrogation is indefinite ; not how can I ? but , who can stand ? When the Holy Ghost would set out the certainty , and dreadfulness of the perishing of ungodly men , he doth it by such a kind of expression , wherein there is a deeper sense intimated into the minds of men , than any words can well cloath or declare . 1 Pet. 4. 17. What shall be the end of them that obey not the Gospel ? and v. 18. Where shall the ungodly and the sinner appear ? So here . Who can stand ? there is a deep insinuation of a dreadful ruine , as unto all , with whom God shall so deal , as to mark their iniquities . See Psal. 1. 5. The Psalmist then addressing himself to deal with God about sin , layes down in the first place in the general how things must go , not with himself only , but with all the world , upon the supposition he had fixed . This is not my case only ; but it is so with all mankind , every one who is partaker of flesh and blood ; whether their guilt answer that , which I am oppressed withal or no ; all is one ; guilty they are all , and all must perish : How much more must that needs be my condition , who have contracted so great a guilt as I have done . Here then he layes a great Argument against himself , on the supposition before laid down . If none , the Holiest , the humblest , the most believing soul , can abide the tryal , can endure ; how much less can I , who am the chiefest of sinners , the least of Saints , who come unspeakably behind them in holiness , and have equally gone beyond them in sin ? This is the sense and importance of the words ; Let us now consider how they are expressive of the actings of the soul whose state and condition is here represented unto us , and what directions they will afford unto us , to give unto them who are fallen into the same state . What first presents it self to a soul in distress on the account of sin . This opened in four Propositions . Thoughts of Gods marking sin according to the tenor of the Law full of dread and terror . What depths the Psalmist was in , hath been declared ; in them , what Resolution he takes upon himself to seek to God alone for relief and recovery , hath been also shewed ; and what earnestness in general he useth therein ; Addressing himself unto God in that frame , with that purpose and resolution , the first thing he fixeth on in particular is the greatness of his sin , and guilt , according to the tenor of the Law. It appears then , that , First , In a sin perplexed souls addresses unto God , the first thing that presents it self unto him , is Gods marking sin according to the tenor of the Law. The case is the same in this matter with all sorts of sinners ; whether before conversion , or in relapses and entanglements after conversion . There is a proportion between Conversion and Recoveries . They are both wrought by the same means and wayes ; and have both the same effects upon the souls of sinners , although in sundry things they differ , not now to be spoken unto . What then is spoken on this he●d , may be applyed unto both sorts ; to them that are yet unconverted , and to them who are really delivered from their state and condition ; but especially unto those who know not whether state they belong unto , that is , to all guilty souls . The Law will put in its claim to all . It will condemn the sin , and try what it can do against the sinner . There is no shaking of it off ; it must be fairly answered , or it will prevail . The Law issues out an arrest for the debt ; and it is to no purpose to bid the Serjeant be gone , or to entreat him to spare . If payment be not procured , and an acquittance produced , the soul must to prison . I am going unto God saith the soul. He is great and terrible , a marker of sin , and what shall I say unto him ? This makes him tremble , and cry out , O Lord who shall stand ? so that it appears hence , that , Secondly , Serious thoughts of Gods marking sin according to the tenor of the Law , is a thing full of dread and terror to the soul of a sinner . But this is not all ; he is not swallowed up in this amazement , crying out only who can stand ? there is included in the words , a through sincere Acknowledgement of his own sin , and the guilt thereof . Mentioning the desert of sin , in his own case , he acknowledgeth his own . So that , Thirdly , Sincere sense and Acknowledgement of sin , with self-condemnation in the Justification of God , is the first peculiar especial working of a gracious soul rising out of its entanglements . All this is included in these words . He acknowledgeth both his own guilt , and the Righteousness of God , if he should deal with him according to the demerit of sin . And these things lye in the words absolutely considered ; But the state of the soul here represented , carries us on farther . He rests not here , as we shall see in the opening of the next Verse , the chief thing aimed at in the whole . And as a transition from the one to the other , that we may still carry on the general design at the entrance laid down ; we must take along with us this farther observation . Fourthly , Though self-condemnation be an eminent preparation for the discovery of forgiveness in God , yet a poor distressed soul is not to rest in it , nor to rest upon it , but to pass on to the embracing of forgiveness it self . There is yet a general proposition lying in the words , that we may make use of in our passage ; and it is this , Gods marking of iniquities , and mans salvation are everlastingly inconsistent . I mean his marking them in the persons of the sinners , for the ends before mentioned . Of some of these I shall farther treat , according as the handling of them conduceth to the purpose in hand . That which I shall begin withal , is that which was first laid down about the effects of serious thoughts concerning Gods marking sin according to the tenor of the Law ; which as I said , is the first thing that presents it self unto a sin entangled soul in its addresses unto God. But this shall not pass alone . I shall draw the two first Observations into one , and make use of the first only in the confirmation of the other ; which will express the sense of the words absolutely considered . The third and fourth will lead us on in the progress of the soul , towards the relief sought after , and proposed . That therefore which first is to be insisted on , comes up to this Proposition . In a sin perplexed souls addresses unto God , the first thing that presents it self unto him is , Gods marking of sin according to the Tenor of the Law , which of its self is apt to fill the soul with dread and terror . I shall first somewhat speak unto it in This ; as considering in its self , and then enquire into the concernment of the soul in it , whose condition is here described . The Lord speaks of some who when they hear the words of the curse , yet bless themselves , and say they shall have peace ; Deut. 29. 19. Let men preach , and say what they please of the terror of the Lord , they will despise it ; which God threatens with utter extermination : And he notes it again , as an amazing wickedness , and the height of obdurateness , Jer. 36. 24. Generally it is with sinners , as it was with Gaal the Son of Ebed , Judg. 9. when he was fortifying of Sichem against Abimelech ; Zebul tells him that Abimelech will come and destroy him . Let him come saith Gaal , I shall deal well enough with him , let him bring forth his Army , I fear him not ; but upon the very first appearance of Abimelech's Army , he trembleth for fear , v. 36. Tell obdurate sinners of the wrath of God , and that he will come to plead his cause against them ; for the most part they take no notice of what you say ; nor have any serious thoughts about it ; but go on as if they were resolved they should deal well enough with him . Notwithstanding all their stoutness , a day is coming wherein fearfulness shall surprise them , and make them cry out , who amongst us shall dwell with devouring fire , who amongst us shall inhabit with everlasting burnings ? Yea , if the Lord be pleased in this life in an especial manner to draw nigh to any of them , they quickly see , that their hearts cannot endure , nor can their hands be strong , Ezek. 22. 14. Their hands hang down , and their stout hearts tremble like an aspen leaf . He who first sinned , and had first occasion to have serious thoughts about Gods marking sin , gives us a notable instance of what we have assirmed . And the first in every kind , is the measure of all that follows in the same kind , Gen. 3. 8. He heard the voyce of God : so he had done before without the least trouble or consternation of Spirit ; He was made for communion with God ; and that he might hear his voice was part of his blessedness . But now saith he , I heard thy voice and was afraid , and hid my self . He knew that God was coming in the inquest of sin , and he was not able to bear the thoughts of meeting him ; could he have gone into the bowels of the earth from whence he was taken , and have been there hid from God , he would not have failed to have attempted it . Things are now altered with him ; in that God whom he loved before , as a good , holy , powerful , Righteous Creator , Preserver , Benefactor and Rewarder , he saw nothing now , but wrath , indignation , vengeance and terror . This makes him tremble out those dreadful words , I heard thy voice , and was afraid , and hid my self . The giving out of the Law afterwards , evinces what effects the consideration of Gods proceeding with sinners , according to the tenor of it , must needs produce , Exod. 20. 18 , 19. All the people saw the thundrings and the lightnings , and the voice of the trumpet , and the Mountain smoaking ; as the Apostle also describes it , Heb. 12. 18. In this manner came forth from the Lord that fiery Law , Deut. 33. 2. So that all who were concerned in it , did exceedingly quake and tremble . And yet all this respects but the severity of the Law in general , without the application of it unto any soul in particular . There is a solemnity , that carrieth an awe with it , in the preparation of an Assize to be kept and held by poor worms like our selves ; but the dread of it , is peculiar to the Malefactors , for whose tryal and execution all this preparation is made . When a soul comes to think , that all this dreadful preparation , this appearance of terrible Majesty , these streams of the fiery Law are all pointed towards him , it will make him cry out , Lord who can stand ? And this Law is still in force towards sinners , even as it was on the day wherein it was given on Mount Sinai . Though Moses grew old , yet his strength never failed . Nor hath his Law , the Law given by him , lost any thing of its strength , power , or Authority towards sinners . It is still accompanied with thundrings and lightnings as of old . And it will not fail to represent the terror of the Lord to a guilty soul. Among the Saints themselves I could produce instances to manifest that they have found it to be thus . The cases of Job , David , Heman are known . I shall only consider it in Christ himself . From himself he had no occasion of any discouraging thought ; being holy , harmless , undefiled . He fulfilled all Righteousness , did his Fathers will in all things , and abode in his Love. This must needs be attended with the highest peace , and most blessed Joy. In the very entrance of his tryals , he had a full perswasion of a comfortable issue and success ; as we may see , Isa. 50. 7 , 8. But yet when his soul was exercised with thoughts of Gods marking our iniquities upon him , it was sorrowful unto the death . He was amazed and very heavy , Mark 14. 33. His Agony , his bloody sweat , his strong cryes and supplications , his reiterated prayers , if it be possible let this cup pass from me , his last dreadful cry , My God , my God , why hast thou forsaken me , all manifest what apprehensions he had , of what it was for God to mark iniquities . Well may poor sinners cry out , Lord who shall stand ? when the Son of God himself , so trembled under the weight of it . In serious thoughts of Gods marking sin , he is represented unto the soul under all those glorious terrible Attributes and Excellencies which are apt to beget a dread and terror in the hearts of sinners , when they have no relief from any Covenant engagements in Christ. The soul looks upon him as the great Law-giver , James 4. 12. able to revenge the breach of it , by destroying body and soul in Hell fire ; as one terrible in holiness , of purer eyes than to behold iniquity ; So also in Greatness and in power ; the Living God , into whose hands it is a fearful thing to fall ; as attended with vindictive Justice , saying Vengean●e is mine , and I will recompence , Heb. 10. 30. Now for a soul to consider God , cloathed with all these dreadful and terrible Excellencies , coming to deal with sinners according to the tenor of his fiery Law , it cannot but make him cry out with Moses , I exceedingly quake and tremble . These things work on their minds the conclusion mentioned before , as asserted in these words ; namely , that Gods marking of sin according to the tenor of the Law , and mans salvation , are utterly inconsistent ; a conclusion , that must needs shake a soul , when pressed under a sense of its own guilt . When a Person who is really guilty , and knows himself to be guilty , is brought unto his tryal , he hath but these four grounds of hope that his safety and his tryal may be consistent . He may think that either ( 1. ) The Judge will not be able to find out , or discover his crimes ; or ( 2. ) That some one will powerfully intercede for him with the Judge : or ( 3. ) That the Rule of the Law is not so strict as to take notice of his miscarriages ; or ( 4. ) That the penalty of it , is not so severe but that there may be a way of escape . Cut him short of his expectations from some , one , or all of these , and all his hopes must of necessity perish . And how is it in this case ? First , Of the Judge we have spoken somewhat already . The present enquiry is , whether any thing may be hid from him or no ; and so a door of escape be opened to a sinner . The Apostle tels us , that all things are open and naked unto him , Heb. 4. 12. and the Psalmist , that there is not a thought in our hearts , nor a word in our tongue , but he understandeth it asar off , and knoweth it altogether , Psal. 139. 2 , 4. What the sinner knows of himself , that may cause him to fear , that God knows . And what he knows not of himself , that deserves his fear , that God knows also ; for he is greater than our hearts , and knoweth all things , 1 John 3. 20. When God shall not only set in order before the sinner , the secret sins , which he retains some remembrance of ; but also brings to mind and represents unto him , that world of filth and folly , which either he never took any real notice of , or hath utterly forgotten , it will trouble him , yea confound him . Secondly , But may not this Judge be intreated to pass by what he knows , and to deal favourably with the sinner ? May not an Intercessor be obtained to plead in the behalf of the guilty soul ? Eli determines this matter , 1 Sam. 2. 25. If one man sin against another , the Judge shall judge him ; but if a man sin against the Lord , who shall intreat for him ? There is not , saith Job between us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that might argue the case , in pleading for me , and so make up the matter , laying his hand upon us both , Job 9. 33. We now consider a sinner purely under the Administration of the Law ; which knows nothing of a Mediator . In that case who shall take upon him to intercede for the sinner ? Besides , that all creatures in Heaven and Earth are engaged in the quarrel of God against sinners ; and besides the greatness and terror of his Majesty , that will certainly deterr all or any of them from undertaking any such work ; what is the request that in this case must be put up unto God ? Is it not that he would cease to be Holy , leave off from being Righteous , relinquish his Throne , deny himself , and his Soveraignty , that a Rebell , a Traytor , his cursed enemy may live and escape his Justice : Is this request reasonable ? Is he fit to intercede for sinners that shall make it ? Would he not by so doing prove himself to be the greatest of them ? The sinner cannot then expect any door of escape to be opened unto him ? All the world is against him ; and the case must be tryed out nakedly between God and him : but , Thirdly , It may be the Rule of the Law whereby the sinner is to be tryed , is not so strict , but that in the case of such sins as he is guilty of , it may admit of a favourable Interpretation ; or that the good that he hath done , may be laid in the ballance against his Evil , and so some relief be obtained that way . But the matter is quite otherwise ; There is no good Action of a sinner , though it were perfectly good , that can lye in the ballance with , or compensate the evil of the least sin committed . For all good is due on another account , though no guilt were incurred . And the payment of money that a man owes , that he hath borrowed , makes no satisfaction for what he hath stole ; no more will our duties compensate for our sins . Nor is there any good Action of a sinner , but it hath evil and guilt enough attending it , to render it self unacceptable ; so that men may well cease from thoughts of their supererrogation . Besides where there is any one sin , if all the good in the world might be supposed to be in the same person , yet in the indispensible order of our dependance on God , nothing of that good could come into consideration , until the guilt of that sin were answered for unto the utmost . Now the penalty of every sin , being the eternal ruine of the sinner , all his supposed good can stand him in little stead . And for the Law it self , it is an issue of the Holiness , Righteousness , and Wisdom of God ; so that there is not any evil , so great or small , but is forb dden in it , and condemned by it . Hereupon David so states this whole matter , Psal. 143. 2. Enter not into Judgement with thy servant , for in thy sight shall no man living be justified . That is , if things are to be tryed out and determined by the Law , no sinner can obtain acquitment ; as Paul declares the sense of that place to be , Rom. 3. 20. Gal. 2. 16. but yet , Fourthly , It may be the sentence of the Law is not so fierce and dreadful , but that though guilt be found , there may be yet a way of escape . But the Law speaks not one word on this side death to an offendor . There is a greatness , and an Eternity of wrath in the sentence of it ; and it is God himself who hath undertaken to see the vengeance of it executed . So that on all these accounts the conclusion mentioned must needs be fixed in the soul of a sinner , that entertains thoughts of drawing nigh to God. Though what hath been spoken , may be of general use unto sinners of all sorts , whether called home to God , or yet strangers to him , yet I shall not insist upon any general improvement of it , because it is intended only for one special end or purpose . That which is aimed at , is to shew what are the first thoughts that arise in the heart of a poor intangled soul , when first he begins to endeavour a recovery in a returnal unto God. The Law immediately puts in its claim unto him , and against him . God is represented unto him , as angry , displeased , provoked ; and his terror more or less besets him round about . This fills him with fear , shame , and confusion of face ; so that he knows not what to do : These troubles are greater or lesser , according as God seeth it best for the poor creatures present humiliation , and future safety . What then doth the sinner ? What are his thoughts hereupon ? doth he think to fly from God , and to give over all endeavours of recovery ? Doth he say this God is an holy and terrible God , I cannot serve him , it is to no purpose for me to look for any thing but fury and destruction from hira ; and therefore I had as good give over , as persist in my desing of drawing nigh to him ? It cannot be denyed but that in this case , thoughts of this nature will be suggested by unbelief : and that sometimes great perplexities arise to the soul by them . But this is not the issue and final product of this exercise of the soul ; it produceth another effect ; it calls for that which is the first particular working of a gracious soul arising out of its sin intanglements . This is , as was declared ; a sincere sense of sin , and acknowledgement of it , with self condemnation in the justification of God : This is the first thing that a soul endeavouring a recovery from its depths is brought and wrought unto . His general resolution to make serious and through work , with what he hath in hand , was before unfolded . That which in the next place we are directed unto in these words , is the Reflection on its self , upon the consideration of Gods marking iniquity , now mentioned . This is Faiths great and proper use of the Law ; The nature whereof shall be farther opened in the next discourse . The first particular actings of a soul towards a recovery out of the depths of sin . Sense of sin , wherein it consists . How it is wrought . Acknowledgement of sin ; its nature and properties . Self-condemnation . What is the frame of the soul in general , that is excited by grace , and resolves in the strength thereof to attempt a recovery out of the depths of sin entanglements , hath been declared . We have also shewed what entertainment in general such a soul had need to expect , yea , ordinarily shall be sure to meet withall . It may be he goes forth at first like Sampson with his locks cut , and thinks he will do as at other times ; but he quickly finds , his peace lost , his wounds painful , his Conscience restless , God displeased , and his whole condition , as to the utmost of his own Apprehension , hazardous . This fills him with the thoughts expressed in this third Verse , and fixes the conclusion in his mind , discoursed of before . He finds now that he hath the Law afresh to deal withal . Thence ariseth that sense and acknowledgement of sin , that self-condemnation , in the Justification of God , whereof we now speak . He grows not sullen , stubborn , displeased , and so runs away from God ; he doth not utterly saint , despond and give over ; he pleads not any thing in his own Justification , or for the extenuation of his sin and guilt ; he quarrelleth not with , he repineth not against the Holiness , Severity and Righteousness of the Law of God ; but reflects wholly on himself , his own unworthiness , guilt and desert ; and in a sence of them lyes down at the foot of God , in expectation of his word and sentence . Three things in this condition we ascribe unto such a soul. First , A sincere sense of sin . There is a twofold sense of sin . The one is general and notional , whereby a man knows what sin is , that himself is a sinner ; that he is guilty of this or that , these or those sins ; only his heart is not affected proportionably to that discovery and knowledge which he hath of these things . The other is active and efficacious . The soul being acquainted with the nature of sin , with its own guilt in reference unto sin in general , as also to this or that sin , is universally influenced by that apprehension unto suitable Affections and Operations . Of both these we have an instance in the same person . David before Nathans coming to him , had the former , afterwards he had the latter also . It cannot be imagined but that before the coming of the Prophet , he had a general knowledge and sense not only absolutely of the nature of sin , but also , that himself was a sinner , and guilty of those very sins which afterwards he was reproved for . To think otherwise is to suppose , not only that he was un-sainted , but un-manned also , and turned into a Beast . But yet this wrought not in him any one Affection suitable to his condition . And the like may be said of most sinners in the world . But now when Nathan comes to him and gives him the latter efficacious sense whereof we speak , we know what effects it did produce . It is the latter only that is under consideration ; and that also is twofold : ( 1. ) Legal or Antecedaneous unto conversion ; ( 2 ) Evangelical , and previous to the recovery from depths , whereof we treat . How these two differ , and how they may be discerned one from the other , being both of them in their kind sincere , is not my business to declare . Now this tast , which we assign as the first duty , work , or acting of a returning soul , is a deep and practical apprehension wrought in the mind and heart of a believing sinner by the Holy Ghost , of sin and its evils , in reference unto the Law , and Love of God , the Cross , and blood of Christ , the communion and consolation of the Spirit , and all the fruits of Love , Mercy , or Grace , that it hath been made partaker of , or on Gospel grounds . hoped for . First , The principal efficient cause of it is the Holy Ghost . He it is who convinceth of sin , John 16. 8. He works indeed by means . He wrought it in David by the Ministry of Nathan ; and he wrought it in Peter , by the look of Christ. But his work it is . No man can work it upon his own soul. It will not spring out of mens rational considerations . Though men may exercise their thoughts about such things , as one would think were enough to break the hearts of stones , yet if the Holy Ghost put not forth a peculiar efficacy of his own , this sense of sin will not be wrought or produced . As the waters at the Pool of Bethesda were not troubled , but when an Angel descended and moved them ; no more will the Heart for sin , without a saving elapse of the Holy Ghost . Secondly , It is a deep Apprehension of sin , and the evils of it . Sleight transient thoughts about them , amount not to the sense of which we speak . My sorrow , saith David , is continually before me , Psal. 38. 17. It pressed him alwayes and greatly . Hence he compares this sense of sin wrought by the Holy Ghost , to arrows that stick in the flesh , v. 2. They pain sorely , and are alwayes perplexing . Sin in this sense of it , layes hold on the soul , so that the sinner cannot look up , Psal. 40. 12. And it abides with him , making his sore run in the night without ceasing , Psal. 77. 2. and depriveth the soul of rest ; my soul saith he , refused to be comforted . This Apprehension of sin , lyes down , and rises with him in whom it is . Transient thoughts attended with infrequent sighs and ejaculations , little become a returning soul. And Thirdly , It is Practical . It is not seated only in the speculative part of the mind , hovering in general notions ; but it dwel's in the practical understanding , which effectually influenceth the Will and Affections . Such an Apprehension as from which sorrow and humiliation are inseparable . The acts of the practical understanding , do so necessarily produce , together with them suitable acts of the Will and Affections , that some have concluded that those are indeed proper acts of the Will , which are usually ascribed to the Understanding . It is so in the mind , as that the whole soul is cast into the mould and likeness of it , humiliation , sorrow , self-abhorrency , do live and dye with it . Fourthly , It hath in the first place , respect unto the Law of God. There can be no due consideration of sin , wherein the Law hath not its place . The Law calls for the sinner , and he willingly gives up his sin to be judged by it . There he sees it to be exceeding sinful , Rom. 7. 17. Though a Believer be less under the power of the Law than others , yet he knows more of the Authority and nature of it than others . He sees more of its spirituality and holiness . And the more a man sees of the excellency of the Law , the more he sees of the vileness of sin . This is done by a soul in its first endeavour for a recovery from the entanglements of sin . He labours throughly to know his disease , that he may be cured . It will do him no good , he knows , to be ignorant of his distemper , or his danger . He knows that if his wounds be not searched to the bottom , they will stink and be corrupt . To the Law then he brings himself and his sin . By that , he sees the vileness of the one , and the danger of the other . Most men lye still in their depths , because they would willingly escape the first step of their rising . From the bottom of their misery , they would fain at once be at the top of their felicity . The soul managed in this work by the Holy Ghost doth not so . He converseth with the Law ; brings his sin unto it ; and fully hears the sentence of it . When the sin is throughly condemned , then he farther takes care of the sinner . As ever you desire to come to rest , avoid not this entrance of your passage unto it . Weigh well , and attend unto what the Law speaks of your sin and its desert , or you will never make a due application to God for forgiveness . As ever you would have your souls justified by Grace , take care to have your sins judged by the Law. Secondly , There is a respect in it to the Love of God. And this breaks the heart of the poor returning sinner . Sorrow from the Law , shuts it self up in the soul , and strangleth it . Sorrow from the thoughts of the Love of God opens it , and causseth it to flow forth . Thoughts of sinning against the Love of God , managed by the Holy Ghost ; what shall I say ? their effects in the heart are not to be expressed . This made Ezra cry out , O my God I blush and am ashamed to lift up my face to thee , Chap. 9. 6. and v. 10. What shall we say after this ? After what ? why all the fruits of love and kindness they had been made partakers of . Thoughts of love and sin laid together , make the soul blush , mourn , be ashamed and confounded in its self . So Ezek. 36. 31. Then shall you remember your own evil wayes , and your doings that were not good ; When shall they do so ? when thoughts and apprehensions of love shall be brought home to them ; and saith he , then shall you loath your selves in your own sight . The soul now calls to mind , what Love , what kindness , what mercy , what grace , what patience hath been exercised towards it , and whereof it hath been made partaker . The thoughts of all these now come in upon him as streams of water . Such Mercy , such Communion , such Priviledges , such hopes of Glory , such tastes of Heaven , such Peace , such Consolation , such Joy , such Communications of the Spirit , all to a poor , wretched , cursed , lost , forlorn sinner ; and all this despised , neglected , the God of them all provoked , forsaken . Ah saith the soul , Whither shall I cause my sorrow to go ? This fills him with shame and confusion of face ; makes him mourn in secret , and sigh to the breaking of the loyns ; and then , Thirdly , The blood and Cross of Christ is also brought to remembrance by the Holy Ghost . Ah , saith the soul , have I thus requited the wonderful astonishing Love of my Redeemer ? Is this the return , the requital , I have made unto him ? Are not Heaven and Earth astonished at the despising of that Love , at which they are astonished ? This brake Peters heart upon the look of Christ. Such words as these from Christ , will in this condition , sound in the ears of the soul. Did I love thee , and leave my glory to become a scorn and reproach for thy sake ? Did I not think my life , and all that was dear unto me too good for thee , to save thee from the wrath to come ? Have I been a Wilderness unto thee , or a land of darkness ? What could I have done more for thee ; when I had nothing left but my life , blood and soul , they went all for thee that thou mightest live by my death , be washed in my blood , and be saved through my souls being made an offering for thee ? And hast thou thus requited my love ? to prefer a lust before me , the world before me , or by meer sloth and folly to be turned away from me ; go unkind and unthankful soul , and see if thou canst find another Redeemer : This overwhelms the soul , and even drowns it in tears and sorrow . And then the bitterness also of the sufferings of Christ , are brought to mind . They look on him whom they have pierced and mourn , Zech. 12. 10. They remember his gall and wormwood ; his cryes and tears ; his agony and sweat , his desertion and anguish ; his blood and death ; the sharpness of the Sword that was in his soul , and the bitterness of the Cup that was put into his hand . Such a soul now looks on Christ , bleeding , dying , wrestling with wrath and curse for him , and seeth his sin in the streams of blood that issued from his side . And all this encreaseth that sense of sin whereof we speak . Also , Fourthly , It relates to the communion and consolations of the Holy Ghost , with all the priviledges , and fruits of Love we are by him made partakers of . The Spirit is given to Believers upon the promise of Christ to dwell in them . He takes up their hearts to be his dwelling place ; to what ends and purposes ? that he may purifie and sanctifie them , make them holy , and dedicate them to God ; to furnish them with Graces and gifts , to interest them in priviledges ; to guide , lead , direct , comfort them ; to seal them unto the day of Redemption . Now this Spirit is grieved by sin , Ephes. 4. 30. and his dwelling place defiled thereby , 1 Cor. 6. 19. and 3. 17. Thoughts hereof greatly sharpen the spiritual sense of sin in a recovering soul. He considers , what Light , what Love , what Joy , what Consolation , what Priviledges it hath by him been made partaker of ; what motions , warnings , workings to keep it from sin , it hath found from him ; and sayes within it self ; What have I done , whom have I grieved , whom have I provoked ; what if the Lord should now for my folly and ingratitude utterly take his holy Spirit from me ? What if I should have so grieved him that he will dwell in me no more , delight in me no more ? What dismal darkness and disconsolation , yea , what utter ruine should I be left unto ? However , what shame and confusion of face belongs to me for my wretched disingenuity , and ingratitude towards him ? This is the first thing that appears in the returning souls actings and frame ; a sincere sense of sin on the accounts mentioned wrought in it by the Holy Ghost . And this a soul in the depths described , must come unto , if ever it expect or look for deliverance , and a recovery . Let not such persons expect to have a renewed sense of mercy , without a revived sense of sin . Secondly , From hence proceedeth an ingenious , free , gracious Acknowledgement of sin . Men may have a sense of sin , and yet suffer it to lye burning as a fire shut up in their bones , to their continual disquietment , and not be able to come off unto a free soul opening acknowledgement . Yea , confession may be made in general , and mention therein of that very sin wherewith the soul is most intangled , and yet the soul come short of a due performance of this Duty . Consider how the case stood with David , Psal. 32. 3. When I kept silence , my bones waxed old through my roaring all the day long . How could David keep silence , and yet roar all the day long ? What is that silence which is consistent with roaring ? It is a meer negation of that duty , which is expressed , v. 5. that is intended . I acknowledge my sins unto thee , and mine iniquities I have not hid . It was not a silence of submission and waiting on God that he intends . That would not have produced a wasting of his spiritual strength , as he complains , this silence did ; My bones waxed old ; nor yet was it a sullen , stubborn and contumacious frame that was upon him ; but he notes , saith Calvin , ( and he sayes well ) affectum qui medius est inter tolerantiam & contumaciam , vitio & vertuti affinis ; An affection between patience and stubborness bordering on the one and other . That is , he had a deep sense of sin ; this disquieted and perplexed him all the day long ; which he calls his roaring ; It weakned and wearied him , making his bones wax old , or his strength decay ; yet was he not able to bring his heart to that ingenious gracious acknowledgement , which like the launcing of a festered wound , would have given at least some ease to his soul. Gods children are oft-times in this matter like ours . Though they are convinced of a fault , and are really troubled at it , yet they will hardly acknowledge it . So do they . They will go up and down , sigh and mourn , roar all the day long ; but an evil and untoward frame of spirit under the power of unbelief and fear , keeps them from this duty . Now that this acknowledgement may be acceptable unto God it is required , First , that it be free , then that it be full . First , It must be free and spiritually ingenious . Cain , Pharaoh , Ahab , Judas , came all to an acknowledgement of sin ; but it was whether they would or no. It was pressed out of them ; it did not flow from them . The confession of a person under the convincing terrors of the Law , or dread of imminent Judgements , is like that of Malefactors on the rack ; who speak out that , for which themselves and friends must dye . What they say , though it be the truth , is a fruit of force and torture , not of any ingenuity of mind . So is it with meerly convinced persons . They come not to the acknowledgment of sin with any more freedom . And the Reason is because all sin hath shame ; and for men to be free unto shame , is naturally impossible , shame being natures shrinking from it self , and the posture it would appear in . But now the returning soul , hath never more freedom , liberty and amplitude of spirit , than when he is in the acknowledgement of those things whereof he is most ashamed . And this is no small evidence that it proceeds from that spirit which is attended with liberty , for where the Spirit of God is , there is liberty , 2 Cor. 3. 17. When David was delivered from his silence , he expresseth this frame in the performance of this Duty , Psal. 32. 5. I acknowledged my sin , and mine iniquities . I have not hid ; I said I will confess my transgression . His mouth is now open , and his heart inlarged . And he multiplies one expression upon another , to manifest his enlargement . So doth a soul rising out of its depths , in this beginning of his address unto God. Having the sense of sin , before described wrought in him by the Holy Ghost , his heart is made free and inlarged unto an ingenious acknowledgement of his sin before the Lord. Herein he pours out his soul unto God ; and hath not more freedom in any thing , than in dealing about that , whereof he is most ashamed . Secondly , Full also it must be . Reserves ruine confession . If the soul have any secret thought of rolling a sweet morsel under its tongue , of a bow in the house of Rimmon , it is like part of the price kept back , which makes the whole robbery , instead of an offering . If there be remaining a bitter root of favouring any one lust or sin , of any occasion of , or temptation unto sin , let a man be as open , free , and earnest as can be imagined in the acknowledgement of all other sins and evils , the whole duty is rendered abominable . Some persons when they are brought into depths and anguish about any sin , and are thereon forced to the acknowledgement of it , at the same time they are little concerned , with their other follies and iniquities , that it may be , are no less provoking unto God , than that is from whence their present trouble doth arise . Let not , as James speaks in another case , such a man think , that he shall receive any thing from God. It must be full and comprehensive , as well as free and ingenious . And of such importance is the right performance of this duty , that the promise of pardon is oft-times peculiarly annexed unto it , as that which certainly carries along with it , the other duties which make up a full returnal unto God , Prov. 28. 13. 1 John 1. 9. and that place in Job is remarkable , Chap. 33. 27 , 28. He looketh upon men , and if any say I have sinned , and perverted that which was right , and it profited me not ; He will deliver his soul from going into the pit , and his life shall see the light . He shall not only be made partaker of pardon , but of consolation also , and joy in the light of Gods countenance . Thirdly , There yet remains , self-condemnation with the Justification of God , which lyes expresly in the words of the Verse under consideration , and hereof are two parts . First , Self-abhorrency or dislike . The soul is now wholly displeased with it self , and reflects upon it self with all affections of regret and trouble . So the Apostle declares it to have been with the Corinthians when their godly sorrow was working in them , 2 Cor. 7. 11. among other things , it wrought in them indignation and revenge ; or a reflection on themselves with all manner of dislike and abhorrency . In the winding up of the Controversie between God and Job , this is the point he rests in . As he had come in general to a free , full , ingenious acknowledgement of sin , Chap. 40. 4 , 5. So in particular he gives up his whole contest , in this abhorrency of himself , Chap. 42. 6. I abhor my self and repent in dust and ashes . What a vile wretched creature have I been , saith the soul ; I blush and am ashamed to think of my folly , baseness and ingratitude ; is it possible that I should deal thus with the Lord ? I abhorr , I loath my self , I would fly any where from my self , I am so vile and loathsome ; a thing to be despised of God , Angels and Men ; and Secondly , There is self-judging in it also . This the Apostle invites the Corinthians unto , 1 Ep. Chap. 11. 31. If we would judge our selves we should not be judged . This is a persons pronouncing sentence on himself according to the tenor of the Law. The soul brings not only its sin , but it self also to the Law. It puts it self as to merit and desert under the stroke and severity of it . Hence ariseth a full justification of God , in what sentence soever he shall be pleased to pronounce in the case before him . And these three things which we have passed through , compose the frame and first actings of a gracious soul , rising from its depths . They are all of them signally expressed in that place where we have a signal recovery exemplified , Hos. 14. 1 , 2 , 3 , 4. And this makes way for the exaltation of grace , the great thing in all this dispensation aimed at by God. Ephes. 1. 6. That which he is now doing , is to bring the soul to glory in him , 1 Cor. 1. 31. which is all the return he hath from his large and infinitely bountiful expence of Grace and Mercy . Now nothing can render Grace conspicuous and glorious , until the soul come to this frame . Grace will not seem high , until the soul be laid very low . And this also suits or prepares the soul for the receiving of mercy , in a sense of pardon , the great thing aimed at on the part of the sinner . And it prepares it for every duty that is incumbent on him in that condition wherein he is . This brings the soul to waiting with diligence and patience . If things presently answer not our expectation , we are ready to think , we have done what we can ; if it will be no better we must bear it as we are able ; which frame God abhors . The soul in this frame is contented to wait the pleasure of God , as we shall see in the close of the Psalm ? Oh saith such an one ; if ever I obtain a sense of Love , if ever I enjoy one smile of his countenance more , it is of unspeakable Grace . Let him take his own time , his own season ; it is good for me quietly to wait , and to hope for his salvation . And it puts the soul on prayer ; yea a soul alwayes in this frame , prayes alwayes . And there is nothing more evident , than that want of a through engagement into the performance of these duties , is the great cause why so few come clear off from their entanglements all their dayes . Men heal their wounds slightly ; and therefore after a new painful festering , they are brought into the same condition of restlesness and trouble , which they were in before . Grounds of miscarriages when persons are convinced of sin and humbled . Resting in that state . Resting on it . The soul is not to be left in the state before described . There is other work for it to apply it self unto , if it intend to come unto Rest and peace . It hath obtained an eminent advantage for the discovery of Forgiveness . But to rest in that state wherein it is , or to rest upon it , will not bring it into its harbour . Three things we discovered before in the souls first serious address unto God for deliverance ; sense of sin , acknowledgement of it , and self-condemnation . Two evils there are which attend men oftentimes , when they are brought into that state . Some rest in it , and press no farther ; some rest upon it , and suppose that it is all which is required of them : The Psalmist avoids both these , and notwithstanding all his pressures reacheth out towards forgiveness , as we shall see in the next verse . I shall briefly unfold these two evils , and shew the necessity of their avoidance . First , By resting or staying in it , I mean the souls desponding through discouraging thoughts that deliverance is not to be obtained . Being made deeply sensible of sin , it is so overwhelmed with thoughts of its own vileness and unworthiness , as to sink under the burden ; Such a soul is afflicted and tossed with tempests and not comforted , Isa. 54. 11. until it is quite weary . As a Ship in a storm at Sea ; when all means of contending are gone , men give up themselves to be driven and tossed by the Winds and Seas at their pleasure . This brought Israel to that state wherein he cryed out , My way is hid from the Lord , and my judgement is passed over from my God , Isa. 40. 27. and Zion ; The Lord hath forsaken me , and my Lord hath forgotten me , Chap. 49. 14. The soul begins secretly to think there is no hope ; God regardeth it not ; it shall one day perish , relief is far away , and trouble nigh at hand . These thoughts do so oppress them , that though they forsake not God utterly to their destruction , yet they draw not nigh unto him effectually to their consolation . This is the first evil that the soul in this condition is enabled to avoid . We know how God rebukes it in Sion . Sion said the Lord hath forsaken me , and my Lord hath forgotten me , Isaiah 49. 14. But how foolish is Sion , how froward , how unbelieving in this matter ; what ground hath she for such sinful despondencies , such discouraging conclusions ? Can a woman , saith the Lord , forget her sucking child , that she should not have compassion on the son of her womb , yea , they may forget , but I will not forget thee . The like reproof he gives to Jacob upon the like complaint , Chap. 40. 28 , 29 , 30. There is nothing that is more provoking to the Lord , nor more disadvantagious unto the soul , than such sinful despondency . For , First , It insensibly weakens the soul , and disenables it , both for present duties , and future endeavours . Hence , some poor creatures mourn , and even pine away in this condition , never getting one step beyond a perplexing sense of sin all their dayes . Some have dwelt so long upon it , and have so intangled themselves with a multitude of perplexed thoughts , that at length their natural faculties have been weakned , and rendred utterly useless ; so that they have lost both sense of sin and every thing else . Against some , Satan hath taken advantage to cast in so many intangling objections into their minds , that their whole time hath been taken up in proposing doubts and objections against themselves ; with these they have gone up and down , to one and another , and being never able to come unto a consistency in their own thoughts , they have spent all their dayes in a fruitless , sapless , withering comfortless condition . Some with whom things come to a better issue , are yet for a season brought to that discomposure of Spirit , or are so filled with their own apprehensions , that when the things which are most proper to their condition are spoken to them , they take no impression in the least upon them . Thus the soul is weakned by dwelling too long on these considerations ; until some cry with those in Ezek. 33. 10. Our sins are upon us , we pine away in them , and how should we then live ? Secondly , This frame , if it abides , by its self , will insensibly give countenance unto hard thoughts of God , and so to repining , and weariness in waiting on him . At first the soul neither apprehends nor fears any such issue . It supposeth that it shall condemn and abhorr it self , and justifie God , and that for ever . But when relief comes not in , this resolution begins to weaken . Secret thoughts arise in the heart , that God is austere , inexorable , and not to be dealt withall . This sometimes casts forth such complaints , as will bring the soul unto new complaints , before it comes to have an issue of its tryals . Here , in humiliations antecedaneous to conversion , many a convinced person perisheth . They cannot wait Gods season , and perish under their impatience . And what the Saints of God themselves have been overtaken withal in their depths and tryals , we have many examples and instances . Delight and Expectation are the grounds of our abiding with God. Both these are weakned by a conquering prevailing sense of sin , without some relief from the discovery of forgiveness , though at a distance . And therefore our perplexed soul stayes not here , but presseth on towards that discovery . Secondly , There is a resting on this frame , that is noxious and hurtful also . Some finding this sense of sin , with those other things that attend it wrought in them , in some measure , begin to think that now all is well , this is all that is of them required . They will endeavour to make a life , from such arguments of comfort , as they can take from their trouble . They think this a ground of peace , that they have not peace . Here some take up before conversion , and it proves their ruine . Because they are convinced of sin , and troubled about it , and burdened with it , they think it shall be well with them : But were not Cain , Esau , Saul , Ahab , Judas , convinced of sin , and burdened with it ? Did this profit them ? Did it interest them in the promises ? Did not the wrath of God overtake them notwithstanding ? So is it with many daily , they think their conviction is conversion ; and that their sins are pardoned , because they have been troubled . This then is that which we reject , which the soul in this condition doth carefully avoid ; so to satisfie it self with its humiliation , as to make that a ground of supportment and consolation , being thereby kept off from exercising faith for forgiveness , For this is , First , A fruit of self-righteousness . For a soul to place the spring of its peace or comfort in any thing of its own , is to fall short of Christ , and to take up in self . We must not only be justified , but glory in him also , Isa. 45. 25. Men may make use of the evidence of their graces ; but only as mediums to a farther end ; not as the rest of the soul in the least . And this deprives mens very humiliations of all Gospel humility . True humility consists more in believing , than in being sensible of sin . That 's the souls great self-emptying and abasing ; this may consist with an obstinate resolution to scamble for something upon the account of self endeavours . Secondly , Though Evangelical sense of sin , be a Grace , yet it is not the uniting Grace , it is not that which interests us in Christ , not that which peculiarly , and in its own nature exalts him . There is in this sense of sin , that which is natural , and that which is spiritual ; or the matter of it , and its spirituality . The former consists in sorrow , trouble , self-abasement , dejection and anxiety of mind , with the like passions . Of these I may say as the Apostle of Afflictions , they are not joyous but grievous . They are such as are accompanied with the aversation of the object which they are conversant about . In their own nature they are no more but the souls retreat into it self , with an abhorrency of the objects of its sorrow and grief . When these Affections are spiritualized , their nature is not changed . The soul in and by them , acts according to their nature ; and doth by them as such , but retreat into it self with a dislike of that they are exercised about . To take up here then , must needs be to sit down short of Christ ; whether it be for life , or consolation . Let there be no mistake . There can be no Evangelical sense of sin , and humiliation , where there is not Union with Christ , Zech. 12. 10. Only in its self , and in its own nature it is not availing . Now Christ is the only rest of our souls : in any thing , for any end or purpose , to take up short of him , is to lose it . It is not enough that we be prisoners of hope , but we must turn to our strong hold , Zech. 9. 12. not enough that we are weary and laden , but we must come to him , Matth. 11. 27 , 28. It will not suffice that we are weak , and know we are weak , but we must take hold on the strength of God , Isa. 27. 4 , 5. Thirdly , Indeed pressing after forgiveness , is the very life and power of Evangelical humiliation . How shall a man know that his humiliation is Evangelical , that his sorrow is according to God ? Is it not from hence he may be resolved , that he doth not in it , as Cain did , who cryed his sin was greater than he could bear , and so departed from the presence of God ; nor as Judas did , who repented , and hanged himself ; nor as Felix did , tremble for a while , and then return to his lusts ; nor as the Jews did in the Prophet , pine away under his iniquities , because of vexation of heart ; nor doth he divert his thoughts to other things , thereby to relieve his soul in his trouble ; nor fix upon a Righteousness of his own ; nor slothfully lye down under his perplexity ; but in the midst of it , he plyes himself to God in Christ for pardon and mercy . And it is the souls Application unto God for forgiveness , and not its sense of sin , that gives unto God the glory of his Grace . Thus far then have we accompanied the soul in its depths ; it is now looking out for forgiveness ; which what it is , and how we come to have an interest in it , the principal matter in this discourse intended , is nextly to be considered . Verse 4. The Words explained , and the design or scope of the Psalmist in them discovered . THe state and condition of the soul making Application unto God in this Psalm is recounted , v. 1. It was in the depths ; not only Providential depths of Trouble , Affliction , and perplexities thereon ; but also depths of conscience , distress on the account of sin , as in the opening of those words hath been declared . The Application of this soul unto God , with restless fervency and earnestness , in that state and condition ; its consideration in the first place of the Law and the severity of Gods Justice in a proceedure thereon ; with the inevitable ruine of all sinners , if God insist on that way of dealing with them , have also been opened and manifested from the foregoing Verses . Being in this estate , perplexed in its self , lost in and under the consideration of Gods marking iniquity according to the tenor of the Law ; that which it fixes on , from whence any relief , stay or supportment might be expected in such a condition , is laid down in this Verse . Ver. 4. But there is forgiveness with thee , that thou maist be feared . I shall first open the words as to their signisication and importance ; then shew the design of the Psalmist in them , with reference to the soul whose condition is here represented ; and lastly propose the general Truths contained in them , wherein all our concernments do lye . There is forgiveness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXX . and Hierom accordingly Propitiatio ; propitiation : which is somewhat more than venia , or pardon , as by some it is rendred . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condonatio ipsa ; forgiveness its self . It is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spare , to pardon , to forgive , to be propitious : and is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word composed of the same letters varied ( which is common in that Language ) signifying to cut off , and destroy . Now it is constantly applyed unto Sin , and expresseth every thing that concurrs to its pardon , or forgiveness . As , First , It expresseth the Mind or Will of pardoning , or Gods gracious readiness to forgive , Psal. 86. 5. Thou Lord art good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ready to forgive ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; benign and meek ; or sparing , propitious . Of a gracious merciful heart and nature . So Nehem. 9. 17. Thou art O God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiationum , of propitiations or pardons ; or as we have rendered it , ready to forgive ; a God of forgivenesses ; or all plenty of them is in thy gracious heart , Isa. 55. 8. So that thou art alwayes ready to make out pardons to sinners . The word is used again Dan. 9. 9. to the same purpose . Secondly , It regards the act of pardoning ; or actual forgiveness it self , Psal. 103. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who forgiveth all thine iniquities ; actually dischargeth thee of them : which place the Apostle respecting renders the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Col. 3. 13. Having freely forgiven you ( for so much the word imports ) all your trespasses . And this is the word that God useth in the Covenant , in that great Promise of Grace and Pardon , Jer. 31. 34. It is warrantable for us , yea necessary to take the word in the utmost extent of its signification and use . It is a word of favour , and requires an interpretation tending towards the enlargement of it . We see it may be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or propitiation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Grace ; and venia or pardon ; and may denote these three things . First , The gracious , tender , merciful Heart and Will of God ; who is the God of pardons and forgiveness ; or one ready to forgive , to give out mercy , to add to pardor . Secondly , A respect unto Jesus Christ , the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or propitiation for sin , as he is expresly called , Rom. 3. 25. 1 John 2. 2. And this is that which interposeth between the gracious heart of God , and the actual pardon of sinners : All forgiveness is founded on propitiation . Thirdly , It denotes condonation or actual forgiveness it self , as we are made partakers of it ; comprizing it both actively , as it is an Act of Grace in God , and passively as terminated in our souls , with the deliverance that attends it . In this sense as it looks downwards , and in its effects respects us , it is of meer Grace ; as it looks upwards to its causes and respects the Lord Christ , it is from propitiation or attonement . And this is that pardon which is administred in the Covenant of Grace . Now as to the place which these words enjoy in this Psalm , and their Relation to the state and condition of the soul here mentioned , this seems to be their importance . O Lord , although this must be granted , that if thou shouldst mark iniquities according to the tenor of the Law , every man living must perish , and that for ever ; yet there is hope for my soul , that even I who am in the depths of sin-entanglements , may find acceptance with thee ; for whilst I am putting my mouth in the dust , if so be there may be hope ; I find that there is an Attonement , a propitiation made for sin , on the account whereof thou sayest thou hast found a Ransome , and wilt not deal with them that come unto thee according to the severity and exigence of thy Justice ; but art gracious , loving , tender , ready to forgive and pardon , and dost so accordingly ; THERE IS FORGIVENESSE WITH THEE . The following words , therefore thou shalt be feared , or that thou maist be feared , though in the Original free from all Ambiguity , yet are so signally varyed by Interpreters , that it may not be amiss to take notice of it in our passage . The Targum hath it , that thou mayst be seen . This answers not the word , but it doth the sense of the place well enough . God in his displeasure is said to hide himself , or his face , Isaiah 8. 17. The Lord hideth his face from the house of Jacob. By forgiveness we obtain again the light of his countenance . This dispels the darkness , and clouds that are about him ; and gives us a comfortable prospect of his face and favour . There is forgiveness with him that he may be seen . Besides , there is but one letter different in the Original words ; and that which is usually changed for the other . The LXX . render them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for thy names sake ; or thy own sake , that is , freely , without any respect unto any thing in us . This also would admit of a fair and sound construction , but that there is more than ordinary evidence of the places being corrupted . For the Vulgar Latin , which as to the Psalms was translated out of the LXX . renders these words , propter legem tuam ; for thy Laws sake ; which makes it evident , that that Translator reads the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as now we read . Now though this hath in its self , no proper sense ( for forgiveness is not bestowed for the Laws sake ) yet it discovers the original of the whole mistake . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law , differs but in one letter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou maist be feared ; by a mistake whereof this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy Law sake , crept into the Text. Nor doth this any thing countenance the corrupt figment of the novelty of the Hebrew Vowels and Accents ; as though this difference might arise , from the LXX . using a copy that had none , that is before their invention , which might occasion mistakes and differences ; for this difference is in a Letter as well as the Vowels ; and therefore there can be no colour for this conceit , unless we say also , that they had Copies of old with other Consonants than those we now enjoy . Bellarmine in his Exposition of this place , endeavours to give countenance unto the reading of the Vulgar Latin ; for thy Laws sake ; affirming that by the Law here , not the Law of our Obedience , is intended ; but the Law or Order of Gods dealing with us ; that is his Mercy and Faithfulness ; which is a meer new Invention to countenance an old error , which any tolerable ingenuity would have confessed , rather than have justified by so sorry a pretence . For neither is that expression , or that word , eyer used in the sense here by him faigned , nor can it have any such signification . Hierom renders these words , utsis terribilis ; that thou maist be dreadful or terrible , doubtless not according to the intendment of the place . It is for the relieving of the soul , and not for the increasing of its dread and terror , that this observation is made ; there is forgiveness with thee . But the words are clear , and their sense is obvious ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore thou shalt be feared , or that thou maist be feared . By the Fear of the Lord , in the Old Testament , the whole Worship of God , moral and instituted , all the Obedience which we owe unto him , both for matter and manner , is intended . Whatever we are to perform unto God , being to be carried on and performed with Reverence and godly fear , by a Metonymy of the Adjunct , that name is given to the whole . That thou mayst be feared , then , is that thou maist be served , worshipped ; that I who am ready to faint and give over on the account of sin , may yet be encouraged unto , and yet continue in that Obedience which thou requirest at my hands ; And this appears to be the sense of the whole Verse ; as influenced by , and from those foregoing . Although O Lord , no man can approach unto thee , stand before thee , or walk with thee , if thou shouldst mark their sins and follies according to the tenor of the Law , nor could they serve so great and holy a God as thou art ; yet because I know , from thy Revelation of it , that there is also with thee on the account of Jesus Christ the propitiation , pardon and forgiveness ; I am encouraged to continue with thee , waiting for thee , worshipping of thee , when without this discovery , I should rather chuse to have Rocks and Mountains fall upon me , to hide me from thy presence . But there is forgiveness with thee , and therefore thou shalt be feared . The words being thus opened , we may take a full view in them of the state and condition of the soul expressed in this Psalm ; and that answering the experiences of all who have had any thing to do with God , in and about the Depths and Entanglements of sin . Having in , and from his great depths , v. 1. addressed himself with servent redoubled cryes , yea , outcryes , to God , and to him alone for relief , v. 1 , 2. having also acknowledged his iniquities , and considered them according to the tenor of the Law , v. 3. he consesseth himself to be lost and undone for ever on that account , v. 3. But he abides not in this state of self-condemnation and dejection of soul ; He sayes not there is no hope , God is a jealous God , an holy God , I cannot serve him ; his Law is a fiery Law , which I cannot stand before , so that I had as good give over , sit down and perish , as contend any longer ! no , but searching by faith into the discovery that God makes of himself in Christ through the Covenant of Grace , he finds a stable foundation of encouragement , to continue waiting on him , with expectation of mercy and pardon . Propositions or Observations from the former Exposition of the words . The first proposed to confirmation . No encouragement for any sinner to approach unto God , without a discovery of forgiveness . From the words unfolded as they lye in their contexture , in the Psalm , the ensuing Propositions do arise . 1. Faiths discovery of forgiveness in God , though it have no present sense of its own peculiar interest therein , is the great supportment of a sin perplexed soul. 2. Gospel Forgiveness , whose discovery is the sole supportment of sin distressed souls , relates to the gracious heart , or good will of the Father , the God of forgiveness , the propitiation that is made by the blood of the Son , and free condonation or pardon according to the tenor of the Covenant of Grace . 3. Faiths discovery of Forgiveness in God , is the sole bottom of adherence to him , in acceptable Worship and reverential obedience . The first of these , is that whose confirmation and improvement I principally aim at ; and the other only so far as they have a coincidence therewith , or may be used in a subserviency to the illustration or demonstration thereof . In the handling then of this truth , that it may be of the more advantage unto them whose good is sought , and intended in the proposal and management of it , I shall steer this course , and shew , 1. That there is not the least encouragement to the soul of a sinner to deal with God without this discovery . 2. That this discovery of forgiveness in God is a matter great , holy and mysterious ; and which very few on Gospel abiding grounds , do attain unto . 3. That yet this is a great , sacred and certain Truth , as from the manifold Evidences of it , may be made to appear . 4. That this is a stable supportment unto a sin distressed soul , shall be manifested ; and the whole applyed , according to the several concernments of those who shall consider it . First , There is not the least encouragement for the soul of a sinner , to entertain any thoughts of approaching unto God without this discovery . All the rest of the world , is covered with a deluge of wrath . This is the only Ark whereunto the soul may repair and find rest . All without it , is darkness , curse and terror . We have an instance and example of it , beyond all exception in Adam . When he knew himself to be a sinner , and it was impossible for him , as we shall shew afterwards , to make a discovery of any such thing as forgiveness with God , he laid aside all thoughts of treating with him ; the best of his foolish contrivance was for an escape ; Gen. 3. 10. I heard thy voyce ( saith he to God ) in the Garden , and was AFRAID , because I was naked ; and I HID my self . Nothing but thou shalt dye the death , founded in his ears . In the morning of that day , he was made by the hand of God : a few hours before , he had converse and communion with him , with boldness and peace ; why then doth nothing now but FEAR , Flying and HIDING possess him ? Adam had sinned , the Promise was not yet given , no Revelation made of forgiveness in God , and what other course , than that vain and foolish one , to fix upon , he knew not . No more can any of his Posterity without this Revelation . What else any of them hath fixed on in this case , hath been no less foolish than his hiding ; and in most , more pernicious . When Cain had received his sentence from God , it is said he went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the presence or face of the Lord , Gen. 4. 16. From his providential presence he could never subduct himself : So the Psalmist informs us at large , Psal. 139. 7 , 8 , 9. The very Heathen knew by the light of nature , that guilt could never drive men out of the reach of God. Quo fugis Encelade , quascunque accesseris oras Sub Jove semper eris . They knew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the Vengeance of God ) would not spare sinners ; nor could be avoided , Acts 28. 4. From Gods Gracious Presence , which he never enjoyed , he could not depart . It was then his Presence as to his Worship ; and all outward acts of Communion that he forsook , and departed from . He had no discovery by faith , of forgiveness , and therefore resolved to have no more to do with God , nor those who cleaved to him ; for it respects his course , and not any one particular action . This also is stated , Isa. 33. 14. The sinners in Sion are afraid , fearfulness hath surprised the Hypocrites ; who among us shall dwell with the devouring fire ? Who amongst us shall dwell with everlasting burnings ? The persons spoken of are sinners , great sinners and Hypocrites ; conviction of sin , and the desert of it was fallen upon them ; a light to discern forgiveness they had not ; they apprehend God as devouring fire and everlasting burnings only ; One that would not spare , but assuredly inflict punishment according to the desert of sin ; and thence is their conclusion , couched in their Interrogation , that there can be no entercourse of peace between him and them ; there is no abiding , no enduring of his Presence . And what condition this consideration brings the souls of sinners unto , when conviction grows strong upon them , the Holy Ghost declares , Mich. 6. 6 , 7. Wherewith shall I come before the Lord , and how my self before the high God ? shall I come before him with burnt offerings , with Calves of a year old ? will the Lord be pleased with thousands of Ramms , or with ten thousands of Rivers of Oyl ? shall I give my first born for my transgression , the fruit of my body for the sin of my soul ? Sense of sin presseth , forgiveness is not discovered , ( like the Philistins on Saul , Samuel not coming to his direction ) and how doth the poor creature perplex it self in vain , to find out a way of dealing with God ? Will a sedulous and diligent observation of his own Ordinances and Institutions relieve me ; Shall I come before him with burnt-offerings and Calves of a year old ? Alas thou art a sinner , and these Sacrifices cannot make thee perfect or acquit thee , Heb. 10. 1. Shall I do more than ever he required of any of the Sons of men ? O that I had thousands of Ramms , and ten thousands of Rivers of Oyl to offer to him ? Alas , if thou hadst all the Bulls and Goats in the world , it is not possible that their blood should take away sins , v. 4. But I have heard of them who have snatched their own Children from their Mothers breasts , and cast them into the fire , until they were consumed , so to pacifie their consciences in expiating the guilt of their iniquities ; shall I take this course ? Will it relieve me ? I am ready to part with my first born into the fire , so I may have deliverance from my Transgressions . Alas , this never came into the heart of God to approve , or accept of . And as it was then , whilst that kind of Worship was in force , so is it still as to any duties , really to be performed , or imaginarily . Where there is no discovery of forgiveness ; they will yield the soul no relief , no supportment ; God is not to be treated upon such terms . Greatness and rareness of the Discovery of Forgiveness in God. Reasons of it . Testimonies of Conscience , and Law against it , &c. Secondly , This discovery of Forgiveness in God is great , holy and Mysterious , and which very few on Gospel grounds do attain unto . All men indeed say there is ; most men are perswaded that they think so . Only men in great and desperate extremities , like Cain , or Spira , seem to call it into question . But their thoughts are empty , groundless , yea , for the most part wicked , and Atheistical . Elihu tells us , that to declare this aright to a sinful soul , it is the work of a Messenger , an Interpreter , one among a thousand , Job 33. 23. that is indeed , of Christ himself . The common thoughts of men about this thing are slight and foolish ; and may be resolved into those mentioned by the Psalmist , Psal. 50. 21. They think that God is altogether such a one as themselves . That indeed he takes little or no care about these things , but passeth them over as slightly as they do themselves ; That , notwithstanding all their pretences , the most of men never had indeed , any real discovery of forgiveness , shall be afterwards undeniably evinced ; and I shall speedily shew the difference that is between their vain credulity , and a Gracious , Gospel discovery of forgiveness in God. For it must be observed , that by this Discovery , I intend , both the Revelation of it made by God , and our understanding , and Reception of that Revelation to our own advantage , as shall be shewed immediately . Now the grounds of the difficulty intimated , consist partly in the hinderances , that lye in the way of this discovery ; and partly in the nature of the thing it self , that is discovered ; of both which I shall briefly treat . But here before I proceed , somewhat must be premised to shew what it is , that I particularly intend by a discovery of forgiveness . It may then be considered two wayes ; First , For a doctrinal , objective discovery of it in its truth ; 2. An experimental subjective discovery of it in its power . In the first sense , forgiveness in God , hath been discovered ever since the giving out of the first Promise : God revealed it in a word of Promise , or it could never have been known , as shall be afterwards declared . In this sense after many lesser degrees and advancements of the light of it , it was fully and gloriously brought forth by the Lord Jesus Christ in his own Person ; and is now revealed , and preached in the Gospel , and by them to whom the Word of Reconciliation is committed . And to declare this is the principal work of the Ministers of the Gospel . Herein lye those unsearchable Treasures and Riches of Christ , which the Apostle esteemed as his chiefest Honour and Priviledge that he was intrusted with the declaration and dispensation of , Ephes. 3. 8 , 9. I know by many it is despised , by many traduced , whose Ignorance and blindness is to be lamented . But the day is coming which will manifest every mans work of what sort it is . In the latter sense how it is made by faith in the soul , shall in its proper place be further opened and made known . Here many men mistake , and deceive themselves . Because it is so in the Book , they think it is so in them also . Because they have been taught it , they think they believe it . But it is not so ; They have not heard this voyce of God at any time , nor seen his shape ; it hath not been revealed unto them in its power ; to have this done is a great work : For , First , The constant voyce of Conscience lyes against it . Conscience ( if not seared ) inexorably condemneth , and pronounceth Wrath and Anger upon the soul that hath the least guilt cleaving to it . Now it hath this advantage ; it lyeth close to the soul , and by importunity , and loud speaking it will he heard in what it hath to say . It will make the whole soul attend , or it will speak like thunder . And its constant voyce is , that where there is guilt there must be judgement , Rom. 2. 14 , 15. Conscience naturally knows nothing of forgiveness . Yea , it is against its very trust , work , and office to hear any thing of it . If a man of courage and honesty be entrusted to keep a Garrison against an Enemy , let one come and tell him , that there is peace made between those whom he serves , and their Enemies , so that he may leave his Guard , and set open the Gates , and cease his watchfulness ; how wary will he be , lest under this pretence he be betrayed ? No saith he , I will keep my hold , until I have express order from my Superiours . Conscience is entrusted with the power of God in the soul of a sinner , with command to keep all in subjection with reference unto the Judgement to come ; it will not betray its trust in believing every report of peace . No! but this it sayes , and it speaks in the name of God ; Guilt and punishment are inseparable twins . If the soul sin , God will judge . What tell you me of forgiveness , I know what my commission is ; and that I will abide by ; you shall not bring in a Superior Commander , a cross Principle into my trust ; for if this be so , it seems I must let go my Throne ; another Lord must come in ; not knowing as yet how this whole business is compounded in the blood of Christ. Now whom should a man believe if not his own Conscience , which as it will not flatter him , so it intends not to affright him , but to speak the truth as the matter requireth . Conscience hath two works in reference unto sin ; one to condemn the Acts of sin : another to judge the Person of the sinner ; both with reference to the Judgement of God. When forgiveness comes , it would sever and part these employments , and take one of them out of the hand of conscience . It would divide the spoil with this strong one . It shall condemn the fact , or every sin ; but it shall no more condemn the sinner , the Person of the sinner ; that shall be freed from its sentence . Here Conscience labours with all its might to keep its whole dominion ; and to keep out the power of forgiveness from being enthroned in the soul. It will allow men to talk of forgiveness , to hear it preached , though they abuse it every day ; but to receive it in its power , that stands up in direct opposition to its dominion ; in the Kingdom , saith Conscience , I will be greater than thou ; and in many , in the most , it keeps its possession , and will not be deposed . Nor indeed is it an easie work so to deal with it . The Apostle tells us , that all the Sacrifices of the Law could not do it , Heb. 10. 2. they could not bring a man into that estate , wherein he should have no more conscience of sin ; that is , Conscience condemning the Person ; for conscience in a sense of sin , and condemnation of it , is never to be taken away . And this can be no otherwise done but by the blood of Christ , as the Apostle at large there declares . It is then no easie thing to make a discovery of forgiveness unto a soul , when the work and employment which Conscience upon unquestionable grounds challengeth unto it self , lyes in opposition unto it . Hence is the souls great desire to establish its own Righteousness , whereby its natural Principles may be preserved in their power . Let self-righteousness be enthroned , and natural conscience desires no more ; it is satisfied , and pacified . The Law it knows ; and Righteousness it knows , but as for forgiveness it sayes , whence is it ? Unto the utmost , until Christ perfects his conquest , there are on this account secret struglings in the heart against free pardon in the Gospel , and fluctuations of mind and Spirit about it . Yea , hence are the doubts and fears of believers themselves : They are nothing but the strivings of Conscience to keep its whole dominion ; to condemn the sinner as well as the sin . More or less it keeps up its pretensions against the Gospel , whilst we live in this world . It is a great work that the blood of Christ hath to do upon the Conscience of a sinner ; for whereas , as it hath been declared , it hath a power , and claims a right to condemn both sin and sinner , the one part of this its power is to be cleared , strengthened , made more active , vigorous and watchful , the other to be taken quite away . It shall now see more sins than formerly , more of the vileness of all sins than formerly , and condemn them with more abborrency than ever , upon more , and more glorious accounts than formerly ; but it is also made to see an interposition between these sins , and the Person of the sinner , who hath committed them ; which is no small or ordinary work . Secondly , The Law lyes against this discovery . The Law is a beam of the Holiness of God himself . What it speaks unto us , it speaks in the name and Authority of God ; And I shall briefly shew concerning it these two things . 1. That this is the voyce of the Law ; namely , that there is no forgiveness for a sinner . 2. That a sinner hath great reason to give credit to the Law in that Assertion . 1. It is certain that the Law knows neither mercy nor forgiveness . The very sanction of it lyes wholly against them : The soul that sinneth shall dye . Cursed is he that continueth not in all things written in the Book of the Law to do them , Deut. 27. 26. Hence the Apostle pronounceth universally without exception , that they who are under the Law , are under the curse , Gal. 3. 10. And saith he , v. 12. The Law is not of faith . There is an inconsistency between the Law , and believing ; they cannot have their abode in power together . Do this and live ; fail and dye ; is the constant immutable voyce of the Law. This it speaks in general to all ; and this in particular to every one . 2. The sinner seems to have manifold and weighty Reasons to attend to the voyce of this Law , and to acquiesce in its sentence . For , 1. The Law is connatural to him ; his Domestick , his old acquaintance . It came into the world with him , and hath grown up with him from his Infancy . It was implanted in his heart by nature ; is his own Reason ; he can never shake it off , or part with it . It is his Familiar , his Friend , that cleaves to him as the flesh to the bone ; so that they who have not the Law written , cannot but she● forth the work of the Law , Rom. 2. 14. 15. and that because the Law it self is inbred to them ; and all the faculties of the soul are at peace with it , in subjection to it . It is the bond . and ligament of their union harmony and correspondency among themselves , in all their moral actings . It gives life , order , motion to them all . Now the Gospel , that comes to controll this sentence of the Law , and to relieve the sinner from it , is forraign to his nature , a strange thing to him , a thing he hath no acquaintance or familiarity with ; it hath not been bred up with him ; nor is there any thing in him , to side with it , to make a party for it , or to plead in its behalf . Now shall not a man rather believe a Domestick , a Friend , indeed himself ; than a forraigner , a stranger , that comes with uncouth Principles , and such as suit not its Reason at all , 1 Cor. 1. 18. 2. The Law speaks nothing to a sinner , but what his Conscience assures him to be true . There is a constant concurrence in the Testimony of the Law and conscience . When the Law sayes , this or that is a sin , worthy of death , conscience sayes it is even so , Rom. 1. 42. And where the Law of it self , as being a general Rule , rests , Conscience helps it on , and sayes , This and that sin , so worthy of death , is the soul guilty of ; then dye saith the Law as thou hast deserved . Now this must needs have a mighty efficacy to prevail with the soul to give credit to the report and Testimony of the Law ; it speaks not one word but what he hath a witness within himself to the truth of it . These witnesses alwayes agree ; and so it seems to be established for a truth , that there is no forgiveness . 3. The Law , though it speak against the souls interest , yet it speaks nothing but what is so just , righteous and equal , that it even forceth the souls consent . So Paul tells us , that men know this voyce of the Law to be the Judgement of God , Rom. 1. 32. They know it , and cannot but consent unto it , that it is the Judgement of God ; that is , good , righteous , equal , not to be controlled . And indeed what can be more righteous than its sentence ? It commands Obedience to the God of life and death ; promiseth a Reward , and declares that for non-performance of duty , death will be inflicted . On these terms the sinner cometh into the world , they are good , righteous , holy ; the soul accepts of them , and knows not what it can desire better or more equal . This the Apostle insists upon , Rom. 7. 12 , 13. Wherefore the Law is holy , and the commandment holy and just and good ; was then that which was good made death unto me ? Godforbid ; but sin that it might appear sin , working death in me , by that which is good ; that sin by the commandment might become exceeding sinful . Whereever the blame falls , the soul cannot but acquit the Law , and confess that what it says , is righteous , and uncontrollably equal . And it is meet things should be so ; Now though the Authority and credit of a Witness , may go very far in a doubtful matter ; when there is a concurrence of more witnesses it strengthens the Testimony ; but nothing is so prevalent to beget belief , as when the things themselves that are spoken are just and good , not liable to any reasonable exception ; And so is it in this case ; unto the Authority of the Law , and concurrence of conscience , this also is added , the Reasonableness , and equity of the thing it self proposed , even in the Judgement of the sinner ; namely , that every sin shall be punished , and every transgression receive a meet recompence of reward . 4. But yet further . What the Law sayes , it speaks in the name and authority of God. What it sayes then , must be believed , or we make God a Lyar. It comes not in its own name , but in the name of him who appointed it ; you will say then , is it so indeed ? Is there no forgiveness with God ? for this is the constant voyce of the Law , which you say speaks in the name and Authority of God , and is therefore to be believed . I answer briefly with the Apostle ; What the Law speaks , it speaks to them that are under the Law. It doth not speak to them that are in Christ , whom the Law of the Spirit of life , hath set free from the Law of sin and death ; but to them that are under the Law it speaks , and it speaks the very Truth ; and it speaks in the name of God , and its Testimony is to be received ; It sayes there is no forgiveness in God , namely , to them that are under the Law ; and they that shall flatter themselves with a contrary perswasion will find themselves wofully mistaken at the great day . On these and the like considerations , I say , there seems to be a great deal of Reason , why a soul should conclude that it will be according to the testimony of the Law ; and that he shall not find forgiveness . Law and Conscience close together , and insinuate themselves into the thoughts , mind , and judgement of a sinner . They strengthen the Testimony of one another , and greatly prevail . If any are otherwise minded , I leave them to the tryal . If ever God awaken their Consciences to a through performance of their duty ; if ever he open their souls , and let in the light and power of the Law upon them , they will find it no small work to grapple with them . I am sure , that eventually they prevail so far , that in the preaching of the Gospel , we have great cause to say , Lord who hath believed our report ? We come with our Report of forgiveness ; but who believes it ? by whom is it received ? neither doth the light , nor conscience , nor conversation of the most , allow us to suppose it is embraced . Thirdly , The ingrafted notions that are in the minds of men , concerning the Nature and Justice of God , lye against this discovery also . There are in all men by nature indelible characters of the Holiness and purity of God ; of his Justice and hatred of sin , of his invariable Righteousness in the Government of the world , that they can neither depose nor lay aside . For notions of God , whatever they are , will bear sway and rule in the heart , when things are put to the tryal . They were in the Heathens of old ; they abode with them in all their darkness ; as might be manifested by innumerable instances . But so it is in all men by nature ; their inward thought is , that God is an Avenger of sin ; that it belongs to his Rule and Government of the world , his Holiness and Righteousness , to take care , that every sin be punished ; This is his Judgement which all men know , as was observed before , Rom. 1. 32. They know , that it is a Righteous thing with God to render tribulation unto sinners . From thence is that dread and fear which surprizeth men at an apprehension of the Presence of God ; or of any thing under him , above them , that may seem to come on his errand . This notion of Gods avenging all sin , exerts it self , secretly , but effectually . So Adam trembled , and hid himself . And it was the saying of old , I have seen God , and shall dye . When men are under any dreadful Providence ; thundrings , lightnings , tempests , in darkness , they tremble , not so much at what they see , or hear , or feel , as from their secret thoughts that God is nigh , and that he is a consuming fire . Now these inbred notions lye universally against all Apprehensions of forgiveness ; which must be brought into the soul from without doors ; having no Principle of nature to promote them . It is true ! Men by nature have presumptions , and common ingrafted notions ; of other properties of God , besides his Holiness and Justice ; as of his Goodness , Benignity , Love of his Creatures ▪ and the like ; But all these have this supposition inlaid with them in the souls of men ; namely , that all things stand between God and his Creatures , as they did at their first Creation ; and as they have no natural notion of forgiveness , so the interposition of sin , weakens , disturbs , darkens them , as to any improvement of those Apprehensions of Goodness and Benignity which they have . If they have any notion of forgiveness , it is from some corrupt Tradition , and not at all , from any universal Principle , that is inbred in nature ; such as are those , which they have of Gods Holiness , and Vindictive Justice . And this is the first ground from whence it appears , that a real , solid discovery of forgiveness , is indeed a great work ; many difficulties and hinderances , lye in the way of its accomplishment . False Presumptions of Forgiveness discovered . Differences between them , and Faith Evangelical . Before I proceed to produce and manage the remaining Evidences of this Truth , because what hath been spoken , lyes obnoxious and open to an Objection which must needs rise in the minds of many , that it may not thereby be rendered useless unto them , I shall remove it out of the way , that we may pass on to what remains . It will then be said , doth not all this lye directly contrary to our daily experience ? Do we not find all men full enough , most too full of Apprehensions of Forgiveness with God ? What so common as God is merciful ? Are not the Consciences , and Convictions of the most stifled , by this Apprehension ? Can you find a man that is otherwise minded ? Is it not a common complaint that men presume on it , unto their eternal ruine ? Certainly then , that which all men do , which every man can so easily do , and which you cannot keep men off from doing , though it be to their hurt , hath no such difficulty in it as is pretended . And on this very account hath this weak endeavour to demonstrate this Truth been by some laughed to scorn ; men who have taken upon them the teaching of others , but ( as it seems ) had need be taught themselves , the very first Principles of the Oracles of God. Answ. All this then I say is so , and much more to this purpose may be spoken . The solly and presumption of poor souls herein , can never be enough lamented . But it is one thing to embrace a cloud , a shadow , another to have the truth in reality . I shall hereafter shew the true nature of forgiveness , and wherein it doth consist , whereby the vanity of this self-deceiving will be discovered and laid open . It will appear in the issue that notwithstanding all their pretensions , that the most of men know nothing at all , or not any thing to the purpose of that which is under consideration . I shall therefore for the present , in some few Observations , shew how far this delusion of many , differs from a true Gospel discovery of forgiveness , such as that we are enquiring after . First , The common notion of forgiveness that men have in the world , is twofold . ( 1. ) An Atheistical Presumption on God , that he is not so Just and Holy , or not Just and Holy in such a way and manner as he is by some represented , is the ground of their perswasion of forgiveness . Men think that some Declarations of God , are fitted only to make them mad . That he takes little notice of these things , and that what he doth , he will easily pass by , as they suppose better becomes him . Come , Let us eat and drink , for to morrow we shall dye . This is their inward thought , the Lord will not do good , nor will he do evil ; which sayes the Psalmist , is mens thinking that God is such a one as themselves , Psal. 50. 21. They have no deep nor serious thoughts of his Greatness , Holiness , Purity , Severity , but think that he is like themselves ; so far as not to be much moved with what they do . What thoughts they have of sin , the same they think God hath . If with them a slight ejaculation , be enough to expiate sin , that their consciences be no more troubled , they think it is enough with God , that it be not punished . The generality of men make light work of sin ; and yet in nothing doth it more appear what thoughts they have of God. He that hath slight thoughts of sin , had never great thoughts of God. Indeed mens-undervaluing of sin , ariseth meerly from their contempt of God. All sins concernments flow from its Relation unto God. And as mens apprehensions are of God , so will they be of sin , which is an Opposition to him . This is the frame of the most of men ; they know little of God , and are little troubled about any thing that relates unto him . God is not reverenced , sin is but a trifle , forgiveness a matter of nothing ; who so will may have it for asking . But shall this Atheistical wickedness of the heart of man be called a discovery of forgiveness ? Is not this to make God an Idol ? He who is not acquainted with Gods Holiness and Purity , who knows not sins desert and sinfulness knows nothing of forgiveness . Secondly , From the doctrine of the Gospel commonly preached and made known , there is a general notion begotten in the minds of men , that God is ready to forgive . Men I say from hence , have a doctrinal Apprehension of this truth , without any real satisfactory foundation of that Apprehension , as to themselves . This they have heard , this they have been often told , so they think , and so they are resolved to do . A general perswasion hereof , spreads it self over all to whom the sound of the Gospel doth come . It is not fiducially resolved into the Gospel , but is an Opinion growing out of the Report of it . Some relief men find by it , in the common course of their Conversation , in the duties of Worship which they do perform , as also in their troables and distresses , whether internal and of conscience , or external and of Providence , so that they resolve to retain it . And this is that which I shall briefly speak unto ; and therein manifest the differences between this common prevailing Apprehension of forgiveness , and Faiths discovery of it to the soul in its power . First , That which we reject is loose , and general , not fixed , ingrafted , or planted on the mind . So is it alwayes , where the minds of men receive things , only in their notion , and not in their power . It wants fixedness and foundation : which defects accompany all notions of the mind that are only retained in the memory , not implanted in the Judgement . They have general thoughts of it , which they use as occasion serves . They hear that God is a merciful God , and as such they intend to deal with him . For the true bottom , rise and foundation of it , whence or on what account , the pure and holy God who will do no iniquity , the Righteous God , whose judgement it is , that they that commit sin are worthy of death , should yet pardon iniquity transgression and sin , they weigh it not , they consider it not ; or if they do , it is in a slight and notional way , as they consider the thing it self . They take it for granted that so it is ; and are never put seriously upon the enquiry , how it comes to be so ; and that because indeed they have no real concernment in it . How many thousands may we meet withall , who take it for granted , that forgiveness is to be had with God , that never yet had any serious exercise in their souls , about the grounds of it , and its consistency with his holiness and justice . But those that know it by faith , have a sense of it fixed particularly and distinctly on their minds . They have been put upon an enquiry into the rise and grounds of it in Christ ; so that on a good and unquestionable foundation they can go to God , and say , there is forgiveness with thee . They see how , and by what means , more glory comes unto God by forgiveness , then by punishing ; of sin ; which is a matter that the other sort of men are not at all solicitous about . If they may escape punishment , whether God have any glory or no , for the most part , they are indifferent . Secondly , The first Apprehension ariseth without any tryal upon enquiry in the Consciences of them in whom it is . They have not by the power of their convictions , and distresses of Conscience , been put to make enquiry whether this thing be so or no. It is not a perswasion that they have arrived unto , in a way of seeking satisfaction to their own souls . It is not the result of a deep enquiry after peace and rest . It is antecedent unto Tryal and Experience , and so is not Faith , but Opinion . For although Faith be not Experience , yet it is inseparable from it , as is every practical habit . Distresses in their consciences have been prevented by this Opinion , not removed . The reason why the most of men are not troubled about their sins to any purpose , is from a persuasion that God is merciful and will pardon ; when indeed none can really , on a Gospel account , ordinarily , have that perswasion , but those who have been troubled for sin , and that to the purpose . So is it with them that make this discovery by faith . They have had conflicts in their own spirits , and being deprived of peace , have accomplished a diligent search , whether forgiveness were to be obtained or no. The perswasion they have of it , be it more or less , is the issue of a tryal they have had in their own souls , of an enquiry how things stood between God and them , as to peace , and acceptation of their Persons . This is a vast difference ; the one sort might possibly have had trouble in their consciences about sin , had it not been for their Opinion of forgiveness ; this hath prevented , or stifled their convictions , not healed their wounds , which is the work of the Gospel ; but kept them from being wounded which is the work of security . Yea , here lyes the ruine of the most of them who perish under the preaching of the Gospel . They have received the general notion of pardon ; it floats in their minds , and presently presents it self to their relief , on all occasions . Doth God at any time , in the dispensation of the Word , under an Affliction , upon some great sin against their ruling light begin to deal with their consciences ; before their conviction can ripen , or come to any perfection , before it draw nigh to its perfect work , they choak it , and heal their consciences with this notion of pardon . Many a man between the Assembly , and his dwelling house is thus cured . You may see them go away shaking their heads , and striking on their breasts , and before they come home , be as whole as ever : Well! God is merciful , there is pardon , hath wrought the cure . The other sort , have obtained their perswasion , as a result of the discovery of Christ in the Gospel , upon a full conviction . Tryals they have had , and this is the issue . Thirdly , The one ( which we reject ) worketh no Love to God , no Delight in him , no Reverence of him , but rather a contempt , and commonness of Spirit in dealing with him . There are none in the world that deal worse with God , than those who have an ungrounded perswasion of forgiveness . And if they do fear him , or love him , or obey him in any thing , more or less , it is on other motives and considerations , which will not render any thing they do acceptable , and not at all on this . As he is good to the Creation they may love , as he is great and powerful they may fear him ; but sense of pardon , as to any such ends or purposes , hath no power upon them . Carnal boldness , formality , and despising of God , are the common issues of such a notion and perswasion . Indeed this is the generation of great sinners in the world ; men who have a general apprehension , but not a sense of the special power of pardon , openly , or secretly , in fleshly or spiritual sins , are the great sinners among men . Where faith makes a discovery of forgiveness , all things are otherwise . Great Love , Fear , and Reverence of God , are its attendants . Mary Magdalen loved much , because much was forgiven . Great Love will spring out of great forgiveness . There is forgiveness with thee , saith the Psalmist , that thou maist be feared . No unbeliever , doth truly and experimentally know the truth of this inference . But so it is when men fear the Lord , and his Goodness , Hos. 3. 5. 1 say then , where pardoning mercy is truly apprehended , where faith makes a discovery of it to the soul , it is endeared unto God , and possessed of the great springs , of Love , Delight , Fear , and Reverence , Psal. 116. 1 , 5 , 6 , 7. Fourthly , This notional apprehension of the pardon of sin , begets no serious through hatred and detestation of sin ; nor is prevalent to a relinquishment of it ; nay , it rather secretly insinuates into the soul encouragements unto a continuance in it . It is the nature of it to lessen and extenuate sin , and to support the soul against its convictions . So Jude tells us , that some turn the Grace of God into lasciviousness , v. 4. and sayes he , they are ungodly men ; let them profess what they will , they are ungodly men ; But how can they turn the grace of our God into lasciviousness ? Is Grace capable of a conversion into Lust or Sin ? Will what was once Grace , ever become Wantonness ? It is Objective not Subjective Grace ; the Doctrine , not the real substance of Grace , that is intended . The Doctrine of forgiveness , is this Grace of God , which may be thus abused . From hence do men who have only a general notion of it , habitually draw secret encouragements to sin and folly . Paul also lets us know , that carnal men coming to a doctrinal acquaintance with Gospel Grace , are very apt to make such conclusions , Rom. 6. 1. And it will appear at the last day , how unspeakably this glorious Grace hath been perverted in the world . It would be well for many , if they had never heard the name of forgiveness . It is otherwise where this Revelation is received indeed in the soul by believing , Rom. 6. 14. Our being under Grace , under the power of the belief of forgiveness , is our great preservative from our being under the power of sin . Faith of forgiveness is the Principle of Gospel Obedience , Titus 2. 11 , 12. Fifthly , The general notion of forgiveness brings with it no sweetness , no Rest to the soul. Flashes of joy it may , abiding rest it doth not . The truth of the Doctrine fluctuates to and fro in the minds of those that have it , but their Wills and Affections , have no solid delight nor rest by it . Hence not withstanding all that profession that is made in the world of forgiveness , the most of men ultimately resolve their peace and comfort into themselves . As their apprehensions are of their own doing good or evil , according to their ruling light whatever it be , so as to peace and rest are they secretly tossed up and down . Every one in his several way pleaseth himself with what he doth in answer unto his own convictions , and is disquieted as to his state and condition , according as he seems to himself , to come short thereof . To make a full life of contentation upon pardon , they know not how to do it . One duty yields them more true repose , than many thoughts of forgiveness . But faith finds sweetness and Rest in it ; being thereby apprehended , it is the only harbour of the soul. It leads a man to God as Good , to Christ as Rest. Fading evanid joyes , do oft-times attend the one ; but solid delight , with constant Obedience , are the fruits only of the other . Sixthly , Those who have the former only , take up their perswasion on false grounds , though the thing it self be true ; and they cannot but use it unto false ends and purposes , besides its natural and genuine tendency . For their grounds they will be discovered when I come to treat of the true nature of Gospel forgiveness . For the End , it is used generally only to fill up what is wanting . Self-righteousness is their bottom ; and when that is too short , or narrow to cover them , they piece it out by forgiveness . Where conscience accuses , this must supply the defect . Faith layes it on its proper foundation ; of which afterwards also ; and it useth it to its proper End ; namely to be the sole and only ground of our Acceptation with God. That is the proper use of forgiveness , that all may be of Grace ; for when the foundation is pardon , the whole superstructure must needs be Grace . From what hath been spoken it is evident , that notwithstanding the pretences to the contrary , insinuated in the Objection now removed , it is a great thing to have Gospel forgiveness discovered unto a soul in a saving manner . The true Nature of Gospel forgiveness . It s Relation to the Goodness , Grace , and Will of God. To the blood of Christ. To the Promise of the Gospel . The Considerations of Faith about it . The difficulties that lye in the way of faiths discovery of forgiveness , whence it appears to be a matter of greater weight and importance , than it is commonly apprehended to be , have been insisted on in the foregoing Discourse . There is yet remaining another ground of the same Truth . Now this is taken from the Nature and Greatness of the thing it self discovered , that is , of forgiveness . To this end I shall shew , what it is , wherein it doth consist , what it comprizes and relates unto , according to the importance of the second Proposition before laid down . I do not in this place take forgiveness , strictly and precisely , for the act of pardoning ; nor shall I dispute what that is , and wherein it doth consist . Consciences that come with sin entanglements unto God , know nothing of such disputes . Nor will this Expression , there is forgiveness with God , bear any such restriction , as that it should regard only actual condonation or pardon . That which I have to do , is to enquire into the nature of that pardon , which poor convinced troubled souls seek after ; and which the Scripture proposeth to them , for their relief and rest . And I shall not handle this absolutely neither , but in Relation to the Truth under consideration ; namely , that it is a great thing , to attain unto a true Gospel discovery of forgiveness . First , As was shewed in the opening of the words , the forgiveness enquired after , hath Relation unto the Gracious Heart of the Father . Two things I understand hereby . 1. The Infinite Goodness and Graciousness of his Nature . 2. The Soveraign purpose of his Will and Grace . There is considerable in it , the infinite Goodness of his nature . Sin stands in a contrariety unto God. It is a Rebellion against his Soveraignty , an Opposition to his Holiness , a Provocation to his Justice , a Rejection of his yoke , a casting off , what lyes in the sinner , of that dependance which a Creature hath on its Creator . That God then should have pity and compassion on sinners , in every one of whose sins , there is all this evil , and inconceivably more than we can comprehend , it argues an infinitely Gracious , Good , and loving heart and nature in him . For God doth nothing , but suitably to the Properties of his Nature , and from them . All the Acts. of his Will , are the Effects of his Nature . Now what ever God proposeth as an encouragement for sinners to come to him , that is of , or hath a special influence into the Forgiveness that is with him . For nothing can encourage a sinner as such , but under this consideration , that it is , or it respects forgiveness . That this Graciousness of Gods nature , lyes at the head or spring , and is the root from whence forgiveness doth grow , is manifest from that solemn Proclamation which he made of old of his name , and the Revelation of his nature therein , ( for God assuredly is ; what by himself he is called , ) Exod. 34. 6 , 7. The Lord , the Lord God , merciful and gracious , long suffering , and abundant in Goodness and Truth , keeping mercy for thousands , forgiving iniuity and transgression and sin . His forgiving of iniquity flows from hence ; that in his nature , he is merciful , gracious , long-suffering , abundant in goodness . Were he not so , infinite in all these , it were in vain to look for forgiveness from him . Having made this known to be his Name , and thereby declared his Nature , he in many places proposeth it as a relief , a refuge for sinners , an encouragement to come unto him , and to wait for mercy from him , Psal. 9. 10. They that know thy name , will put their trust in thee . It will encourage them so to do ; others have no foundation of their confidence ; but if this name of God be indeed made known unto us by the Holy Ghost , what can hinder why we should not repair unto him , and rest upon him . So Isa. 50. 10. Who is among you , that feareth the Lord , that obeyeth the voice of his Servant , that walketh in darkness , and hath no light , let him trust in the name of the Lord , and stay upon his God. Not only sinners , but sinners in great distress are here spoken unto . Darkness of state or condition , in the Scripture denotes every thing of disconsolation and trouble . To be then in darkness , where yet there is some light , some relief , though darkness be predominant is sad and disconsolate ; but now not only to be , but also to walk , that is to continue a course in darkness , and that with no light , no discovery of help or relief ; this seems an overwhelming condition ; yet sinners in this estate are called to trust in the name of the Lord. I have shewed before , that nothing but forgiveness , or that which influenceth it , and encourageth to an Expectation of it , is of any use unto a sinner , much more one in so great distress upon the account of sin : yet is such an one here sent only to the NAME of the Lord , wherein his gracious heart and nature is revealed ; That then is the very Fountain and Spring of forgiveness . And this is that which John would work a sense of upon our souls , where he tells us , that God is Love , 1 Ep. Chap. 4. 8. or one , of an infinitely Gracious , Tender , Good , Compassionate , Loving Nature . Infinite Goodness and Grace is the soyl wherein forgiveness grows . It is impossible this flower should spring from any other root . Unless this be revealed to the soul , forgiveness is not revealed . To consider pardon meerly as it is terminated on our selves , not as it flows from God ; will bring neither profit to us , nor Glory to God. And this also ( which is our design in hand ) will make it appear , That this discovery of forgiveness whereof we speak , is indeed no common thing , is a great discovery . Let men come with a sense of the guilt of sin , to have deep and serious thoughts of God , they will find it no such easie and light matter , to have their hearts truly and throughly apprehensive of this loving and gracious nature of God , in reference unto pardon . It is an easie matter to say so in common , but the soul will not find it so easie to believe it for it self . What hath been spoken before concerning the ingrafted notions that are in the minds of men about the Justice , Holiness and severity of God , will here take place . Though men profess that God is Gracious , yet that Aversation which they have unto him , and communion with him , doth abundantly manifest that they do not believe what they say and profess ; if they did , they could not but delight and trust in him , which they do not ; for they that know his name will put their trust in him . So said the slothful servant in the Gospel , I knew that thou wast austere , and not for me to deal withal ; it may be he professed otherwise before , but that lay in his heart when it came to the tryal . But this I say , is necessary to them , unto whom this discovery is to be made ; even a spiritual apprehension of the gracious , loving heart and nature of God. This is the spring of all that follows ; And the fountain must needs be infinitely sweet from whence such streams do flow . He that considers the glorious fabrick of Heaven and Earth , with the things in them contained , must needs conclude that they were the product of infinite Wisdom and Power ; nothing less , or under them could have brought forth such an effect . And he that really considereth forgiveness , and looks on it with a spiritual eye , must conclude , that it comes from infinite Goodness and Grace . And this is that which the Hearts of sinners are exercised about , when they come to deal for pardon . Psal. 86. 5. Thou Lord art good and ready to forgive . Nehem. 9. 17. Thou art a God ready to pardon , gracious and merciful , slow to anger , and of great kindness . And Micah 7. 19. Who is a God like unto thee , that pardoneth iniquity — because he delighteth in Mercy . And God encourageth them hereunto , whereever he says , that he forgives sins and blots out iniquities , for his own sake , or his names sake ; that is , he will deal with sinners according to the Goodness of his own Gracious Nature . So Hos. 11. 9. I will not execute the fierceness of mine Anger , I will not return to destroy Ephraim , for I am God , and not Man. Were there no more Mercy , Grace , Compassion , to be shewed in this case , than it is possible should be treasured up in the heart of a man , it would be impossible that Ephraim should be spared ; But saith he , I am God and not Man ; Consider the infinite largeness , bounty , and goodness of the heart of God , and there is yet hope . When a sinner is in good earnest seeking after forgiveness , there is nothing he is more solicitous about than the heart of God towards him ; nothing that he more labours to have a discovery of ; There is nothing that Sin and Satan labour more to hide from him ; This he rolls in his mind , and exercises his thoughts about ; and if ever that voyce of God , Isa. 27. 4. Fury is not in me , sound in his heart , he is relieved from his great distresses . And the fear of our hearts in this matter , our Saviour seems to intend the prevention or a removal of , John 16. 26 , 27. I say not that I will pray the Father for you , for the Father himself loveth you . They had good thoughts of the tender heart and care of Christ himself , the Mediator , towards them ; but what is the heart of the Father , what acceptance shall they find with him ? Will Christ pray that they may find favour with him ? Why , saith he , as to the Love of his heart there is no need of it ; for the Father himself loveth you . If this then belongeth to forgiveness , as who ever hath sought for it , knoweth that it doth , it is certainly no common discovery to have it revealed unto us . To have all the clouds and darkness that are raised by sin , between us and the Throne of God , dispelled ; to have the fire and storms , and tempests that are kindled and stirred up about him by the Law removed ; to have his glorious face unvailed , and his holy heart laid open , and a view given of those infinite treasures and stores of Goodness , Mercy , Love and Kindness , which have had an unchangeable habitation therein from all Eternity ; to have a discovery of these eternal springs of sorbearance and forgiveness , is that which none but Christ can accomplish and bring about , John 17. 6. Secondly , This is not all . This eternal Ocean that is infinitely satisfied with its own fulness and perfection , doth not naturally yield forth streams for our refreshment . Mercy and pardon do not come forth from God , as Light doth from the Sun , or Water from the Sea , by a necessary consequence of their natures , whether they will or no. It doth not necessarily follow that any one must be made partaker of forgiveness , because God is infinitely Gracious . For may he not do what he will with his own ? Who hath given first unto him that it should be recompenced unto him again ? Rom. 11. 35. All the fruits of Gods Goodness , and Grace , are in the sole keeping of his own Soveraign Will and pleasure . This is his great Glory , Exod. 33. 18 , 19. Shew me thy glory , saith Moses . And he said , I will make all my Goodness pass before thee , and I will proclaim the name of the Lord before thee ; and I will be Gracious to whom I will be Gracious . Upon that proclamation of the name of God , that he is merciful , gracious , long-suffering , abundant in goodness , some might conclude that it could not be otherwise with any but well ; he is such a one , as that men need scarce be beholding to him for Mercy ; Nay saith he , but this is my great glory , that I will be gracious to whom I will be gracious . There must be an interposition of a free Act of the Will of God , to deal with us according to this his abundant goodness , or we can have no interest therein . This I call the purpose of his Grace ; or the good pleasure that he hath purposed in himself ; Ephes. 1. 9. or as it is termed , v. 5 , 6. The good pleasure of his Will , that he hath purposed to the praise of his glorious grace . This free and gracious pleasure of God , or purpose of his Will to act towards sinners according to his own abundant goodness , is another thing that influences the forgiveness of which we treat . Pardon flows immediately from a Soveraign Act of free Grace . This free purpose of Gods will and Grace , for the pardoning of sinners , is indeed that which is principally intended , when we say , there is forgiveness with him . That is , he is pleased to forgive ; and so to do is agreeable unto his nature . Now the Mysterie of this Grace is deep ; It is eternal , and therefore incomprehensible . Few there are whose hearts are raised to a contemplation of it . Men rest and content themselves in a general notion of mercy , which will not be advantagious to their souls ; freed they would be from punishment , but what it is to be forgiven they enquire not . So what they know of it , they come easily by , but will find in the issue , it will stand them in little stead . But these fountains of Gods actings , are revealed that they may be the fountains of our comforts . Now of this purpose of Gods Grace , there are several Acts , all of them relating unto Gospel forgiveness . First , There is his purpose of sending his Son to be the great means of procuring , of purchasing forgiveness . Though God be infinitely and incomprehensibly gracious , though he purpose to exert his Grace and Goodness toward sinners , yet he will so do it , do it in such a way , as shall not be prejudicial to his own Holiness and Righteousness . His Justice must be satisfied , and his holy indignation against sin made known . Wherefore he purposeth to send his Son , and hath sent him , to make way for the exercise of Mercy ; so as no way to eclipse the glory of his Justice , Holiness , and hatred of sin . Better we should all eternally come short of forgiveness , than that God should lose any thing of his glory . This we have , Rom. 3. 25. God set him forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past . The Remission of sins is the thing aimed at ; but this must be so brought about , as that therein , not only the mercy , but the Righteousness of God may be declared ; and therefore must it be brought forth by a propitiation , or making of an Attonement , in the blood of Christ. So John 3. 16. 1 John 4. 9. Rom. 5. 8. This , I say , also lyes in the mysterie of that forgiveness that is administred in the Gospel ; It comes forth from this eternal purpose of making way by the blood of Christ to the dispensation of pardon . And this greatly heightens the excellency of this discovery . Men who have slight thoughts of God , whose hearts were never awed with his dread or greatness , who never seriously considered his purity and holiness , may think it no great matter that God should pardon sin . But do they consider the way whereby it was to be brought about ; even by the sending of his only Son , and that to dye , as we shall see afterwards . Neither was there any other way whereby it might be done . Let us now lay aside common thoughts , Assent upon reports and tradition , and rightly weigh this matter . Doubtless we shall find it to be a great thing , that forgiveness should be so with God , as to be made out unto us , ( we know somewhat what we are ) by sending his only Son to dye . Oh how little is this really believed , even by them who make a profession of it ? and what mean thoughts are entertained about it , when men seek for pardon ? Immunity from Punishment is the utmost that lyes in the aims and desires of most , and is all that they are exercised in the consideration of , when they deal with God about sin . Such men think and will do so , that we have an easie task in hand ; namely , to prove that there is forgiveness in God ; but this ease lyes in their own ignorance and darkness ; If ever they come to search after it indeed , to enquire into the Nature , Reasons , Causes , fountain and springs of it , they will be able to give another account of these things . Christ is the center of the mysterie of the Gospel , and forgiveness is laid up in the heart of Christ , from the love of the Father ; in him are all the Treasures of it hid . And surely it is no small thing to have the heart of Christ revealed unto us . When Believers deal about pardon , their faith exercises it self about this , that God with whom the soul hath to do , hath sent the Lord Christ to dye , for this end , that it may be freely given out . General notions of impunity they dwell not on , they pass not for : They have a closer converse with God than to be satisfied with such thoughts . They enquire into the graciousness of his Nature , and the good pleasure of his Will , the purpose of his Grace ; they ponder , and look into the mysterie of his Wisdom and Love in sending his Son. If these springs be not clear unto them , the streams will yield them but little refreshment . It is not enough that we seek after salvation ; but we are to enquire and search diligently , into the nature and manner of it . These are the things that the Angels desire to bow down and look into , 1 Pet. 1. 11 , 12 , 13. And some think , if they have got a form of words about them , they have gotten a sufficient comprehension of them . It is doubtless one Reason why many who truly believe , do yet so fluctuate about forgiveness all their dayes ; that they never exercised saith to look into the springs of it , its eternal fountains ; but have meerly dwelt on actual condonation . However , I say , these things lye utterly out of the consideration , of the common pretenders to an acquaintance with the truth we have in hand . Secondly , There is another Soveraign Act of Gods Will to be considered in this matter ; and that is his eternal designation of the persons who shall be made partakers of this mercy . He hath not left this thing to hazard and uncertainties , that it should as it were be unknown to him who should be pardoned , and who not . Nay , none ever are made partakers of forgiveness , but those whom he hath eternally and graciously designed thereunto . So the Apostle declares it , Eph. 1. 5 , 6 , 7. the rise is his eternal Predestination ; the end , the glory of his Grace , the means , Redemption in the blood of Christ ; the thing it self forgiveness of sins . None ever are , or can be made partakers thereof , but by vertue of this Act of Gods Will and Grace ; which thereupon hath a peculiar influence into it , and is to be respected in the consideration of it . I know this may be abused by pride , profaneness and unbelief ; and so may the whole work of Gods Grace ; and so it is , even the blood of Christ in an especial manner ; but in its proper place and use , it hath a signal influence into the glory of God , and the consolation of the souls of men . There are also other Acts of this purpose of Gods Grace , as of giving sinners unto Christ , and giving sinners an interest in Christ , which I shall not insist upon , because the nature of them is sufficiently discovered in that one explained already . Secondly , Forgiveness hath respect unto the Propitiation made in and by the blood of Christ the Son of God. This was declared in the opening of the words . Indeed here lyes the knot and center of Gospel forgiveness . It flows from the Cross , and springs out of the Grave of Christ. Thus Elihu describes it , Job 33. 24. God is gracious unto him , and saith , deliver him from going down to the pit , I have found a ransom . The whole of what is aimed at , lyes in these words . ( 1. ) There is Gods gracious and merciful heart towards a sinner ; He is gracious unto him . ( 2. ) There is Actual Condonation it self , of which we shall treat afterward ; He saith , deliver him from going down to the pit . And ( 3. ) There is the center of the whole , wherein Gods gracious heart and actual pardon do meet ; and that is the ransome , the propitiation or attonement that is in the blood of Christ , of which we speak , I have found a ransome . The same is expressed , Isa. 53. 11. My rightoous servant shall justifie many , for he shall bear their iniquities . Of the justification of sinners , Absolution or pardon is the first part . This ariseth from Christs bearing of their iniquities . Therein he finished the transgression , made an end of sin , and made Reconciliation for iniquity ; Dan. 9. 24. Even all the Sacrifices , and so consequently the whole worship of the Old Testament , evinced this Relation between forgiveness and bloodshedding ; whence the Apostle concludes , that without shedding of blood there is no remission , Heb. 9. 22. that is , all pardon ariseth from bloodsheding , even of the blood of the Son of God. So that we are said in him to have Redemption , even the forgiveness of sins , Ephes. 1. 17. Our Redemption in his blood is our forgiveness ; not that we are all actually pardoned in the blood of his Cross , for thereunto must be added Gospel condonation , of which afterwards ; but thereby it is procured , the grant of pardon is therein sealed , and security given , that it shall in due time be made out unto us . To which purpose is that discourse of the Apostle , Rom. 3. 24 , 25 , 26. The work there mentioned , proceeds from Grace , is managed to the interest of Righteousness , is carryed on by the blood of Christ , and issues in forgiveness ; now the blood of Christ relates variously to the pardon of sin . First , Pardon is purchased and procured by it . Our Redemption is our forgiveness ; as the cause contains the effect . No soul is pardoned but with respect unto the blood of Christ as the procuring cause of that pardon . Hence he is said to have washed us in his blood , Rev. 1. 5. In himself , to have purged our sins , Heb. 1. 3. by one offering to have taken away sin , and for ever to have perfected them that are sanctified , Heb. 10. to be the ransome and propitiation of our sins , 1 John 2. 2. to have made an end of sin , Dan. 9. 24. and to have made Reconciliation for the sins of his people , Heb. 2. 17. God hath enclosed his rich stores of pardon and mercy in the blood of Jesus . Secondly , Because in his blood the Promise of pardon is ratified and confirmed , so that nothing is wanting to our compleat forgiveness , but our pleading the Promise by faith in him , 2 Cor. 1. 20. All the Promises of God , are in him Yea , and in him Amen ; that is , faithfully , and irrevocably , and immutably established . And therefore the Apostle having told us , that this is the Covenant of God , that he would be merciful to our sins and iniquities , Heb. 8. 12. He informs us , that in the undertaking of Christ , this Covenant is become a Testament , Chap. 9. 15 , 16 , 17. So ratified in his blood , that mercy and forgiveness of sin is irrevocably confirmed unto us therein . Thirdly , Because he hath in his own Person as the Head of the Church , received an acquitment for the whole body ; His Personal discharge upon the accomplishment of his work , was a pledge of the discharge which was in due time to be given to his whole mystical body . Peter tells us , Acts 2. 24. That it was impossible he should be detained by death . And why so ? because death being penally inflicted on him , when he had paid the debt , he was legally to be acquitted ; Now for whom , and in whose name and stead he suffered , for them , and in their name and stead , he received his acquitment . Fourthly , Because upon his death , God the Father hath committed unto him the whole management of the business of forgiveness , Acts 5. 31. He ( now ) gives repentance and the forgiveness of sins . It is Christ that forgives us , Col. 3. 13. All forgiveness is now at his disposal , and he pardoneth whom he will ; even all that are given unto him of the Father , not casting out any that come to God by him . He is intrusted with all the stores of his Fathers purpose , and his own purchase ; and thence tells us , that all things that the Father hath are his , John 16. 15. In all these respects doth forgiveness relate to the blood of Christ. Mercy , Pardon and Grace , could find no other way to issue forth from the heart of the Father , but by the heart blood of the Son , and so do they stream unto the heart of the sinner . Two things are principally to be considered in the respect that forgiveness hath to the blood of Christ. ( 1. ) The way of its Procurement ; ( 2. ) The way of its Administration by him : The first is deep , mysterious , dreadful . It was by his blood ; the blood of the Cross , the travel of his soul ; his undergoing wrath and curse . ( 2. ) The other is gracious , merciful and tender ; whence so many things are spoken of his mercifulness , and faithfulness , to encourage us to expect forgiveness from him . This also adds to the mysterious depths of forgiveness ; and makes its discovery a great matter . The soul that looks after it in earnest , must consider what it cost . How light do most men make of pardon ? What an easie thing is it to be acquainted with it ? and no very hard matter to obtain it . But to hold Communion with God , in the blood of his Son , is a thing of another nature than is once dreamed of by many , who think they know well enough what it is to be pardoned . God be merciful is a common saying ; and as common , to desire he would be so for Christs sake . Poor Creatures are cast into the mould of such expressions , who know neither God , nor Mercy , nor Christ , nor any thing of the mysterie of the Gospel . Others look on the outside of the Cross ; to see into the mysterie of the Love of the Father , working in the blood of the Mediator , to consider by faith the great transaction of Divine Wisdom , Justice and Mercy therein , how few attain unto it ? To come unto God , by Christ for forgiveness , and therein to behold the Law issuing all its threats and curses in his blood , and loosing its sting , putting an end to its obligation unto punishment in the Cross , to see all sins gathered up in the hand of Gods Justice , and made to meet on the Mediator ; and eternal love springing forth triumphantly from his blood , flourishing into Pardon , Grace , Mercy , Forgiveness , this the heart of a sinner can be enlarged unto only by the Spirit of God. Thirdly , There is in forgiveness , free condonation , discharge , or pardon , according to the tenor of the Gospel ; and this may be considered two wayes . First , As it lyes in the Promise it self ; and so it is Gods gracious declaration of pardon to sinners , in and by the blood of Christ ; his Covenant to that end and purpose ; which is variously proposed , according as he knew needful for all the ends and purposes of ingenerating faith , and communicating that consolation which he intends therein . This is the Law of his Grace ; the declaration of the mysterie of his love , before insisted on . Secondly , There is the bringing home , and Application of all this mercy to the soul of a sinner by the Holy Ghost ; wherein , we are freely forgiven all our Trespasses , Col. 2. 13. Gospel Forgiveness I say , respects all these things , these Principles , they have all an influence into it . And that which makes this more evident , wherewith I shall close this consideration of the nature of it , is , that Faith in its Application of it self unto God about and for Forgiveness , doth distinctly apply it self unto , and close with , sometimes one of these severally and singly , sometimes another ; and sometimes jointly takes in the consideration of them all expresly . Not that at any time it fixes on any or either of them exclusively to the others ; but that eminently it finds some special encouragement at some season , and some peculiar attractive from some one of them , more than from the rest ; and then that proves an inlet , a door of entrance unto the treasures that are laid up in the rest of them . Let us go over the severalls by Instances . First , Sometimes faith fixes upon the Name and infinite Goodness of the nature of God , and draws out forgiveness from thence . So doth the Psalmist , Psal. 86. 6. Thou Lord art good and ready to forgive . He rolls himself in the pursuit and expectation of pardon , on the infinite goodness of the nature of God , So Nehem. 9. 17. Thou art a God of pardons , or ready to forgive ; of an infinite , gracious , loving nature ; not severe and wrathful ; And this is that which we are encouraged unto , Isa. 50. 10. to stay on the name of God , as in innumerable other places . And thus Faith oftentimes finds a peculiar sweetness and encouragement in and from the consideration of Gods gracious nature . Sometimes this is the first thing that it fixes on , and sometimes the last that it rests in ; and oft-times it makes a stay here , when it is driven from all other holds ; It can say , however it be , yet God is gracious ; and at least make that conclusion which we have from it , Joel 2. 13 , 14. God is gracious and merciful , who knoweth but he will return . And when faith hath well laid hold on this consideration , it will not easily be driven from its expectation of relief and forgiveness , even from hence . Secondly , Sometimes the soul by saith addresseth it self in a peculiar manner to the Soveraignty of Gods Will ; whereby he is gracious to whom he will be gracious , and merciful to whom he will be merciful , which as was shewed , is another considerable Spring or Principle of forgiveness . This way Davids faith steared him in his great streight and perplexity , 2 Sam. 15. 25 , 26. If I shall find favour in the eyes of the Lord , he will bring me again ; but if he thus say , I have no delight in thee , behold here am I , let him do unto me as seemeth good unto him . That which he hath in consideration is , whether God have any delight in him or no ; that is , whether God would graciously remit and pardon the great sin against which at that time he manifested his indignation . Here he layes himself down before the Soveraign Grace of God , and awaits patiently the discovery of the free Act of his Will concerning him ; and at this door , as it were , enters into the consideration of those other springs of pardon , which Faith enquires after and closeth withal . This sometimes is all the cloud that appears to a distressed soul , which after a while fills the Heavens by the addition of the other considerations mentioned , and yields plentifully refreshing showers . And this condition is a sin entangled soul oft-times reduced unto in looking out for relief ; It can discover nothing but this , that God is able , and can if he graciously please relieve and acquit him . All other supportments , all springs of relief are shut up , or hid from him . The springs indeed may be nigh , as that was to Hagar , but their eyes are withheld , that they cannot see them . Wherefore they cast themselves on Gods Soveraign pleasure , and say with Job , though he slay us , we will put our trust in him , we will not let him go . In our selves we are lost , that is , unquestionable ; how the Lord will deal with us we know not ; we see not our signs and tokens any more ; evidences of Gods Grace in us , or of his Love and favour unto us , are all out of sight . To a present special interest in Christ we are strangers ; and we lye every moment at the door of Eternity ; what course shall we take , what way shall we proceed ? If we abide at a distance from God , we shall assuredly perish ; who ever hardned himself against him and prospered ? Nor is there the least relief to be had but from and by him ; for who can forgive sins but God ? We will then bring our guilty souls into his presence , and attend the pleasure of his Grace ; what he speaks concerning us , we will willingly submit unto . And this sometimes proves an Anchor to a tossed soul ; which though it gives it not rest and peace , yet it saves it from the rock of despair . Here it abides until Light do more and more break forth upon it . Thirdly , Faith dealing about forgiveness , doth commonly eye in a peculiar manner its relation to the mediation and blood of Christ. So the Apostle directs , 1 John 2. 2. If any man sin , we have an Advocate with the Father Jesus Christ the Righteous , and he is the propitiation for our sins . If any one hath sinned , and is in depths and entanglements about it ; what course shall he take , how shall he proceed to obtain deliverance ? why he must unto God for pardon ; but what shall he rely upon to encourage him in his so doing ? saith the Apostle , consider by faith the Attonement and propitiation made for sin by the blood of Christ , and that he is still pursuing the work of Love to the suing out of pardon for us ; and rest thy soul thereon . This I say most commonly is that which faith in the first place immediately fixes on . Fourthly , Faith eyes actual pardon or condonation . So God proposeth it as a motive to further believing , Isa. 44. 22. I have blotted out as a thick cloud thy transgressions , and as a cloud thy sins ; return unto me , for I have redeemed thee . Actual pardon of sin is proposed to faith , as an encouragement unto a full returning unto God in all things , 2 Sam. 23. 5. And the like may be said of all the other particulars which we have insisted on . There is not any of them , but will yield peculiar relief unto a soul dealing with God about forgiveness , as having some one special concernment or other of forgiveness in wrapped in them . Only as I said , they do it not exclusively , but are the special doors , whereby believing enters into the whole . And these things must be spoken unto afterwards . Let us now take along with us , the end for which all these considerations have been insisted on . It is to manifest , that a real discovery of Gospel Forgiveness , is a matter of greater consequence and importance than at first proposal , ( it may be ) it appeared unto some to be . Who is not in hopes , in expectation of pardon ? Who thinks not that they know well enough at least what it is , if they might but obtain it ? But men may have general thoughts of impunity , and yet be far enough from any saving acquaintance with Gospel mercy . Forgiveness discovered , or Revealed only to Faith. Reasons thereof . For a close of this Discourse , I shall only add , what is included in that Proposition which is the foundation of the whole ; namely , that this discovery of forgiveness is , and can be made to faith alone . The nature of it is such , as that nothing else can discover it or receive it . No Reasonings , no enquiries of the heart of man can reach unto it . That guess or glimpse which the Heathens had of old of somewhat so called , and which false Worshippers have at present , is not the forgiveness we insist upon , but a meer imagination of their own hearts . This the Apostle informs us , Rom. 1. 17. The Righteousness of God , is ( in the Gospel ) revealed from faith to faith . Nothing but faith hath any thing to do with it . It is that Righteousness of God whereof he speaks , that consists in the forgiveness of sins by the blood of Christ , declared in the Gospel . And this is revealed from the faith of God in the Promise , to the faith of the Believer ; to him that mixes the Promise with faith . And again more fully , 1 Cor. 2. 9. Eye hath not seen , nor ear heard , neither have entred into the heart of man the things which God hath prepared for them that love him . The wayes whereby we may come to the knowledge of any thing , are by the seeing of the eye , or the hearing of the ear , or the Reasonings and meditations of the heart ; but now none of these will reach to the matter in hand ; by none of these wayes can we come to an acquaintance with the things of the Gospel that are prepared for us in Christ. How then shall we obtain the knowledge of them ? that he declares , v. 10. God hath revealed them unto us by his Spirit . Now it is faith only that receives the Revelations of the Spirit ; nothing else hath to do with them . To give evidence hereunto , we may consider , that this great mysterie , 1. Is too Deep , 2. Is too Great , for ought else to discover : and 3. That nothing else but faith is suited to the making of this discovery . First , It is too deep and mysterious to be fathomed and reached by any thing else . Reasons line is too short to fathom the depths of the Fathers Love , of the blood of the Son , and the Promises of the Gospel built thereon , wherein forgiveness dwells . Men cannot by their rational considerations launch out into these deeps , nor draw water by them from these Wells of Salvation . Reason stands by amazed , and cryes how can these things be ? it can but gather Cockle shells , like him of old , at the shoar of this Ocean ; a few Criticisms upon the outward letter ; and so bring an evil report upon the Land , as did the Spies . All it can do , is but to hinder faith from venturing into it ; crying spare thy self , this attempt is vain , these things are impossible . It is among the things that faith puts off , and layes aside , when it engageth the soul into this great work . This then , that it may come to a discovery of forgiveness , causeth the soul to deny it self , and all its own Reasonings , and to give up it self to an infinite fulness of Goodness and Truth . Though it cannot go into the bottom of these depths , yet it enters into them , and finds rest in them . Nothing but faith is suited to rest , to satiate , and content it self , in mysterious , bottomless , unsearchable depths . Being a soul emptying , a Reason denying Grace , the more it meets withal beyond its search and reach , the more satisfaction it finds . This is that which I looked for , saith Faith ; even for that which is infinite and unsearchable : When I know that there is abundantly more beyond me that I do not comprehend , than what I have attained unto ; for I know that nothing else will do good to the soul. Now this is that which really puzzles and overwhelms Reason , rendring it useless . What it cannot compass , it will neglect or despise . It is either amazed and confounded , and dazled like weak eyes at too great a light ; or fortifying of it self by inbred pride and obstinacy , it concludes , that this preaching of the Cross , of forgiveness from the Love of God , by the blood of Christ is plain folly , a thing not for a wise man to take notice of , or to trouble himself about ; So it appeared to the wise Greeks of old , 1 Cor. 1. 24. Hence when a soul is brought under the power of a real conviction of sin , so as that it would desirously be freed from the galling intanglements of it , it is then the hardest thing in the world to perswade such a soul of this forgiveness . Any thing appears more rational unto it ; any self Righteousness , in this world , any Purgatory hereafter . The greatest part of the world of convinced Persons have forsaken forgiveness on this account ; Masses , Penances , Merits , have appeared more eligible . Yea , men who have no other desire but to be forgiven , do chuse to close with any thing rather than forgiveness . If men do escape these Rocks , and resolve that nothing but pardon will relieve them , yet it is impossible for them to receive it in the Truth and power of it , if not enabled by faith thereunto . I speak not of men that take it up by hearsay , as a common report ; but of those souls who find themselves really concerned to look after it ; When they know it is their sole concernment , all their hope and relief ; when they know that they must perish everlastingly without it , and when it is declared unto them in the words of truth and soberness , yet they cannot receive it ; What is the Reason of it ; What staves off these hungry creatures from their proper food ? Why , they have nothing to lead them into the mysterious depths of eternal Love , of the blood of Christ , and Promises of the Gospel ? How may we see poor diseased souls standing every day at the side of this Pool , and yet not once venture themselves into it all their dayes . Secondly , It is too Great for any thing else to discover . Forgiveness is a thing chosen out of God from all Eternity , to exalt and magnifie the glory of his Grace ; and it will be made appear to all the world at the day of Judgement to have been a great thing . When the soul comes in any measure to be made sensible of it , it finds it so great , so excellent and astonishable , that it sinks under the thoughts of it . It hath dimensions , a length , breadth , depth and height , that no line of the rational soul can take or measure . There is exceeding Greatness in it , Eph. 1. 19. That is a great work which we have prescribed , Ephes. 3. 19. Even to know the Love of Christ that passeth knowledge . Here , I suppose , Reason will confess it self at a stand , and an issue ; to know that which passeth knowledge , is none of its work . It cannot be known saith Reason , and so ends the matter . But this is faiths proper work ; even to know that which passeth knowledge . To know that , in its power , vertue , sweetness , and efficacy , which cannot be throughly known in its nature and excellency ; to have by believing all the Ends of a full comprehension of that which cannot be fully comprehended . Hence , Heb. 11. 1. It is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things not seen : their subsistence ; though in themselves absent , yet faith gives them a present subsistence in the soul. So it knows things that pass knowledge ; by mixing it self with them it draws out , and communicates their benefit to the soul. From all which is evident , what in the third place was proposed ; of faiths being only suited to be the means of this discovery , so that I shall not need farther to insist thereon . Discovery of Forgiveness in God a great supportment to sin entangled souls . Particular Assurance attainable . There yet remains a brief confirmation of the Position at first laid down , and thus cleared , before I come to the improvement of the words especially aimed at . I say then , this discovery of forgiveness in God , is a great supportment for a sin entangled soul , although it hath no special perswasion of its own particular interest therein . Somewhat is supposed in this Assertion , and somewhat affirmed . First , It is supposed that there may be a gracious perswasion and Assurance of faith , in a man , concerning his own particular interest in forgiveness . A man may , many do believe it for themselves ; so as not only to have the benefit of it , but the comfort also . Generally all the Saints mentioned in Scripture had this Assurance , unless it were in the case of depths , distresses , and desertions , such as that in this Psalm . David expresseth his confidence of the Love and favour of God unto his own soul hundreds of times . Paul doth the same for himself , Gal. 2. 20. Christ loved M E and gave himself FOR ME , 2 Tim. 4. 8. There is laid up for me a Crown of Righteousness , which God the righteous Judge shall give me at that day . And that this boasting in the Lord and his Grace , was not an enclosure to himself , he shewes Rom. 8. 38 , 39. Nothing can be more vain , than what is usually pleaded , to remove this Sheat Anker of the Saints Consolation ; namely that no mans particular name is in the Promise . It is not said to this or that man by name , that his sins are forgiven him . But the matter is far otherwise . To think that it is necessary , that the names whereby we are known among our selves , and are distinguished here one from another , should be written in the Promise , that we may believe in particular every one for himself , is a fond conceit . The new name of every Child of God is in the Promise . And believing makes it very legible to him . Yea , we find by Experience that there is no need of Argumentation in this case . The soul by a direct Act of faith believes its own forgiveness , without making inferences or gathering conclusions ; and may do so , upon the Proposition of it to be believed in the Promise . But I will not digress from my work in hand ; and therefore shall only observe one or two things upon the Supposition laid down . First , It is the duty of every Believer , to labour after an Assurance of a Personal interest in forgiveness ; and to be diligent in the cherishing and preservation of it when it is attained . The Apostle exhorts us all unto it , Heb. 10. 22. Let us draw near in full Assurance of faith ; that is , of our Acceptance with God through forgiveness in the blood of Jesus . This he plainly discourseth of . And this Principle of our faith and confidence , he would have us to hold fast unto the end , Chap. 3. 14. It is no small evil in Believers not to be pressing after perfection in believing and obedience . Oft-times some sinful indulgence to self or the world or sloth is the cause of it . Hence few come up to Gospel Assurance . But yet most of our Priviledges , and upon the matter all our comforts depend on this one thing . A little by the way , to encourage unto this duty , I shall desire you to consider both whence this Assurance is produced , and what it doth produce ; what it is the fruit of , and what fruit it bears . First , It is in general the product of a more plentiful communication of the Spirit than ordinary , as to a sense and participation of the choice fruits of the death of Christ , procured for those who are justified by their acceptance of the Attonement . It flourisheth not without his sealing , witnessing , establishing , and shedding abroad the Love of God in our hearts . See Rom. 5. 2 , 3 , 4 , 5. And what Believer ought not to long for , and press after the enjoyment of these things . Nay to read of these things in the Gospel not experiencing them in our own hearts , and yet to sit down quietly on this side of them , without continual pressing after them , is to despise the blood of Christ , the Spirit of Grace , and the whole work of Gods Love. If there are no such things , the Gospel is not true : if there are , and we press not after them , we are despisers of the Gospel . Surely he hath not the Spirit , who would not have more of him , all of him that is promised by Christ. These things are the hundred fold that Christ hath left us in this world , to counterpoise our sorrows , troubles and losses : And shall we be so foolish as to neglect our only abiding riches and treasures ? In particular , it is the product of an exercised , vigorous , active faith . That our faith should be such , alwayes , in every state and condition , I suppose it our duty to endeavour . Not only our comforts , but our Obedience also depends upon it . The more faith ; that is true , and of the right kind , the more obedience . For all our obedience , is the obedience of faith . ( 2. ) For its own fruit , and what it produceth , they are the choicest actings of our souls towards God ; as Love , delight , rejoycing in the Lord , Peace , Joy , and Consolation in our selves , readiness to do , or suffer , chearfulness in so doing ; If they grow not from this root , yet their flourishing wholly depends upon it . So that surely it is the duty of every Believer to break through all difficulties in pressing after this particular Assurance . The Objections that persons raise against themselves , in this case , may afterwards be considered . ( 2. ) In ordinary dispensations of God towards us , and dealings with us , it is mostly our own negligence and sloth that we come short of this Assurance . It is true , it depends in a peculiar manner on the Soveraignty of God. He is as absolute in giving Peace to believers , as in giving Grace to sinners . This takes place , and may be proposed as a relief , in times of tryals and distress . He createth light , and causeth darkness , as he pleaseth . But yet considering what Promises are made unto us ; What encouragements are given us , what love and tenderness there is in God to receive us , I cannot but conclude , that ordinarily the cause of our coming short of this Assurance is where I have fixed it . And this is the first thing that is supposed , in the foregoing Assertion . Secondly , It is supposed , that there is , or may be a saving perswasion or discovery of forgiveness in God , Where there is no Assurance of any particular interest therein ; or that our own sins in particular are pardoned . This is that which hath a Promise of gracious Acceptance with God , and is therefore saving , Isa. 50. 10. Who is among you that feareth the Lord , and obeyeth the voyce of his Servant , that walketh in darkness and hath no light ; Let him trust in the name of the Lord , and stay upon his God. Here is the fear of the Lord and Obedience , with a blessed encouragement to rest in God , and his Alsufficiency , yet no Assurance , nor light , but darkness , and that walked in , or continued in for a long season . For he cannot walk in darkness , meet with nothing but darkness , without any beam or ray of Light , as the words signifie , who is perswaded of the Love of God in the pardon of his sins . And yet the faith of such an one , and his Obedience springing from it , have this Gracious Promise of Acceptance with God. And innumerable testimonies to this purpose might be produced , and instances in great plenty . I shall only tender a little Evidence unto it , in one Observation concerning the nature of faith , and one more , about the proposal of the thing to be believed , or forgiveness . And , 1. Faith is called , and is a cleaving unto the Lord , Deut. 4. 4. Ye that did cleave , or adhere unto the Lord ; that is , who did believe . Josh. 23. 8. cleave , or adhere unto the Lord your God. The same word is used also in the New Testament , Acts 11. 23. He exhorted them that with purpose of heart they would cleave unto the Lord , or continue stedfast in believing . It is also often expressed by trusting in the Lord , rolling our burden , or casting our care upon him , by committing our selves , or our wayes unto him . Now all this goes no further than the souls Resignation of it self unto God to be dealt withall by him according to the tenor of the Covenant of Grace , ratified in the blood of Christ. This a soul cannot do without a discovery of forgiveness in God. But this a soul may do , without a special Assurance of his own interest therein . This faith that thus adheres to God , that cleaves to him , will carry men to conclude , that it is their Duty , and their Wisdom , to give up the disposal of their souls unto God , and to cleave and adhere unto him as revealed in Christ , waiting the pleasure of his Will ; It enables them to make Christ their choice ; and will carry men to Heaven safely , though it may be at some seasons not very comfortably . 2. The Revelation and discovery of forgiveness that is made in the Gospel , evidenceth the same truth . The first proposal of it , or concerning it , is not to any man , that his sins are forgiven . No but it is only that there is Redemption and forgiveness of sins in Christ. So the Apostle layes it down , Acts 13. 38 , 39. Be it known unto you therefore Men and Brethren , that through this man is preached unto you the forgiveness of sins , and by him all that believe are justified from all things ; from which they could not be justified by the Law of Moses . All this may be believed , without a mans Assurance of his own personal interest in the things mentioned . Now where they are believed with the faith the Gospel requires , that faith is saving , and the root of Gospel acceptable Obedience . The Ransome , I say , the Attonement by Christ , the fulness of the Redemption that is in him , and so Forgiveness in his blood for Believers , from the Good Will , Grace , and Love of the Father , is the first Gospel discovery that a sinner in a saving manner closeth withal . Particular Assurance ariseth , or may arise afterwards , and this also is supposed in the Assertion . 2. That which is affirmed in it , is , That a discovery of forgiveness in God , without any particular Assurance of personal interest therein , is a great supportment to a sin entangled soul. And let no man despise the day of this small thing , small in the eyes of some , and those good men also , as if it did not deserve the name of faith . Now as hath been made to appear , this discovery of forgiveness , is the souls perswasion , on Gospel grounds , that however it be with him , and whatever his state and condition be , or is like to be , yet that God in his own Nature is infinitely gracious , and that he hath determined in a Soveraign Act of his Will from Eternity , to be gracious to sinners ; and that he hath made way for the Administration of forgiveness by the Blood of his Son , according as he hath abundantly manisested , and declared in the Promises of the Gospel . However it be with me , yet thus it is with God ; There is forgiveness with him . This is the first thing that a soul in its depths riseth up unto : And it is a supportment for it ; enabling it unto all present duties until consolation come from above . Thus hath it been to , and with the Saints of old , Hos. 14. 3. Ashur shall not save us , we will not ride upon Horses , neither will we say any more to the work of our hands , ye are our Gods , for in thee the fatherless findeth mercy . A solemn Renunciation we have of all other helps , Reliefs or Assistances , Civil or Religious , that are not Gods. Therein a solemn Resolution in their great distress of cleaving unto God alone . Both which are great and blessed effects of faith . What is the bottom and foundation of this blessed Resolution ? namely , that Proposition , in thee the fatherless findeth mercy ; that is , there is forgiveness with thee , for helpless sinners . This listed up their hearts in their depths , and supported them in waiting , unto the receiving of the blessed Promises , of Mercy , Pardon , Grace and Holiness , which ensue in the next Verses . Until they came home unto them in their Efficacy and Effects , they made a Life on this ; in thee the fatherless findeth mercy . The state and condition of things seems to lye yet lower in that proposal we have , Joel 2. 13 , 14. Rend your hearts , and not your garments , and turn unto the Lord your God , for he is gracious and merciful , slow to anger , and of great kindness , and repenteth him of the evil , who knoweth if he will return , and repent , and leave a blessing . That which is proposed to the faith of those here spoken unto is , that the Lord is gracious and merciful ; that there is forgiveness in him , The Duty they are provoked unto hereupon , is Gospel Repentance . The Assent unto the Proposition demanded , as to their own interest amounts but unto this , who knowes , but that the Lord may return and leave a blessing , or deal with us according to the manifestation he hath made of himself , that he is merciful and gracious . This is far enough from any comfortable perswasion of a particular interest in that Grace , mercy or Pardon . But yet saith the Prophet , come but thus far , and here is a firm foundation of dealing with God about further discoveries of himself , in a way of Grace and Mercy . When a soul sees but so much in God , as to conclude ; well , Who knoweth but that he may return , and have mercy upon me also , it will support him , and give him an entrance into further light . The Church in the Lamentations gives a sad account of her state and condition in this matter . For she maketh that hard conclusion against her self , Chap. 3. 8. My strength and my hope is perished from the Lord. And when I cry and shout , he shuts out my prayer , v. 18. So far is she from a comfortable perswasion of a particular interest in Mercy and Acceptance ; that under her Pressures , and in her Temptations , she is ready positively to determine on the other side ; namely , that she is rejected and cast off for ever . What course then shall she take ? Shall she give over waiting on God , and say there is no hope ? no saith she , I will not take that way ; for v. 26. It is good that a man should both hope and quietly wait for the salvation of God. But yet there seems small encouragement for her so to do , if things be with her as was expressed ; Things indeed , saith she , are very sad with me , My soul hath them still in remembrance , and is bowed down in me , v. 20. but yet , somewhat I recall to mind , and therefore have I hope , v. 21. It is of the Lords mercy that we are not consumed , because his compassions fail not . There is mercy and never failing compassion in God ; so that though my own present condition be full of darkness , and I see no deliverance , Yet I purpose still to abide waiting on him : who knows what those infinite stores and treasures of mercy and relief that are with him , may at length afford unto me : and many instances of the like kind might be added . We may observe by the way , how far this Relief extends it self ; and what it enables the soul unto . As , 1. The soul is enabled thereby to resign it self unto the disposal of Soveraign Grace , in self-abhorrency , and a Renunciation of all other wayes of Relief . Lam. 3. 29. He putteth his mouth in the dust , if so be there may be hope . What God will , is his Language . Here he lyes at his disposal , humble , broken , but abiding his pleasure . Though he slay me , saith Job , yet I will trust in him , Chap. 13. 15. It is all one , how he deals with me ; whatever be the event I will abide cleaving unto him . I will not think of any other way of extricating my self from my distress . I will neither fly like Jonah , nor bide like Adam , nor take any other course for deliverance . Saith the soul , God is a God that hideth himself from me , Isa. 45. 15. I walk in darkness and have no light , Chap. 50. 10. My flesh faileth , and my heart faileth , Psal. 73. 26. So that I am overwhelmed with trouble . Mine Iniquities have taken such hold on me , that I cannot look up , Psal. 40. 12. The Lord hath forsaken me , and my God hath forgotten me ; Every day am I in dread and terror , and am ready utterly to saint , and no relief can I obtain . What then shall I do ? Shall I curse God and dye ? or cry this evil is of the Lord , why should I wait for him any longer ? Shall I take the course of the world , and seeing it will be no better , be wholly regardless of my latter end ? No ; I know what ever my lot and portion be , that there is forgiveness with God : This and that poor man trusted in him , they cryed unto him , and were delivered . So did David in his greatest distress , he encouraged his heart in the Lord his God , 2 Sam. 15. 25 , 26. It is good for me to cast my self into his arms ; it may be , he will frown ; it may be he is wroth still ; but all is one , this way I will go ; as it seems good unto him to deal with me , so let it be : And unspeakable are the Advantages which a soul obtains by this self Resignation , which the faith treated of , will infallibly produce . 2. It extends it self unto a Resolution of waiting in the condition wherein the soul is . This the Church comes unto , Lam. 3. 26. It is good that a man should both hope , and quietly wait for the salvation of the Lord. I will not give over my expectation , I will not make haste , nor limit God ; but I will lye at his foot , until his own appointed time of mercy shall come . Expectation and Quietness make up waiting . These the soul attains unto , with this supportment . It looks upwards , as a servant that looks to the hands of his Master , still fixed on God to see what he will do , to hear what he will speak concerning him ; missing no season , no opportunity wherein any discovery of the Will of God may be made to him . And this he doth in quietness , without repining , or murmuring , turning all his complaints against himself and his own vileness , that hath cut him short from a participation of that fulness of Love and Grace which is with God. That this Effect also attends this Faith , will fully appear in the close of the Psalm . 3. It supports unto waiting in the use of all means for the attainment of a sense of forgiveness , and so hath its Effect in the whole course of our obedience . There is forgiveness with thee , that thou maist be feared . To fear the Lord , is an expression comprehensive of his whole Worship ; and all our duty . This I am encouraged , saith the Psalmist unto , in my depths ; because there is forgiveness with thee , I will abide in all duties , in all the wayes of thy Worship , wherein thou maist be found . And however it be for a while , the latter end of that soul who thus abideth with God , will be peace . Let us then nextly see by what wayes and means it yields this supportment . 1. It begets a liking of God in the soul ; and consequently some love unto him . The soul apprehends God , as one infinitely to be desired and delighted in by those who have a share in forgiveness . It cannot but consider him as good and gracious , however its own estate be hazardous , Psal. 73. 1 , 2. Yet God is good to Israel , to such as are of a clean heart , as for me , my feet were almost gone , my steps had well nigh slipt . However the state stands with me , yet I know that God is good , good to Israel ; and therewith shall I support my self . When once this ground is got upon the soul , that it considers God in Christ as one to be delighted in , and loved , great and blessed effects will ensue . ( 1. ) Self-abhorrency and Condemnation , with Resignation of all to God , and permanency therein , do certainly attend it . ( 2. ) Still somewhat or other in God will be brought to mind to relieve it under faintings , some new springs of hope will be every day opened . ( 3. ) And the soul will be insensibly wrought upon to delight it self in dealing with God. Though in its own particular , it meets with frowns , chidings and repulses , yet this still relieves him , that God is so as hath been declared ; so that he sayes , however it be , yet God is good ; and it is good for me to wait upon him . Without this discovery the soul likes not God , and whatever it doth with respect unto him , it is because it dares do no otherwise , being overawed with his terror and greatness . And such Obedience God may have from Devils . 2. It removes sundry overwhelming difficulties , that lye in the souls way before it close with this discovery of forgiveness . As , 1. It takes away all those Hinderances that were formerly insisted on , from the Greatness , Holiness and severity of God , the inexorableness and strictness of the Law , and the natural actings of conscience , rising up against all hopes of forgiveness . All these are by this faith removed , and taken out of the way . Where this faith is , it discovers not only forgiveness , as hath been shewed , but also the true nature of Gospel forgiveness . It reveals it as flowing from the Gracious Heart of the Father , through the blood of the Son. Now this Propitiation in the blood of the Son , removeth all these difficulties , even antecedently unto our special sense of an interest therein . It shews how all the properties of God may be exalted , and the Law fulfilled , and yet forgiveness given out to sinners . And herein lyes no small advantage unto a soul in its approaches unto God. All those dreadful Apprehensions of God , which were wont to beset him in the first thoughts of coming to him , are now taken out of the way ; so that he can quietly apply himself unto his own particular concernments before him . 2. In particular , it removes the overwhelming consideration of the unspeakable greatness of sin ; This presseth the soul to death when once the heart is possessed with it . Were not their sins so great , such as no heart can imagine , or tongue declare , it might possibly be well with them , say distressed sinners . They are not so troubled that they are sinners , as that they are great sinners ; Not that these , and those sins they are guilty of , but that they are great sins attended with fearful aggravations . Otherwise they could deal well enough with them . Now though this discovery free men not from the entanglement of their sins as theirs ; yet it doth , from the whole entanglement of their sins , as great and many . This consideration may be abstracted . The soul sees enough in God to forgive great sins , though it doth not as yet , to forgive his sins . That great sins shall be pardoned , this discovery puts out of Question . Whether his sin shall be pardoned , is now all the enquiry . Whatever any faith can do , that this faith will do , unless it be the making of particular Application of the things believed unto it self . The soul then can no longer justly be troubled about the greatness of sin ; the infiniteness of forgiveness that he sees in God will relieve him against it . All that remains , is , that it is his own sin , about which he hath to deal ; whereof afterwards . These , and the like difficulties are removed by it . 3. It gives some Life in , and Encouragement unto duty . And that ( First ) Unto duty as duty ; Eying God by faith in such a fulness of Grace , the soul cannot but be encouraged to meet him in every way of duty , and to lay hold upon him thereby . Every way leading to him , as leading to him , must be well liked and approved of ; and ( Secondly , ) To all duties ; and herein lyes no small advantage . God is oftentimes found in duties ; but in what , or of what kind he will be found of any one in particular , is uncertain . This faith puts the soul on all : So it did the Spouse in the parallel to that in hand . Cant. 3. 2 , 3 , 4. Now what supportment may be hence obtained is easily apprehended ; supportment not from them , or by them , but in them , as the means of entercourse between God and the soul. From these Effects of this discovery of forgiveness in God , there things will ensue , which are sufficient to maintain the spiritual life of the soul. 1. A Resolution to abide with God , and to commit all unto him . This the word , as was observed , teaches us ; There is forgiveness with thee , and therefore thou shalt be feared . Because this I found , this I am perswaded of , therefore I will abide with him in the way of his Fear and Worship . This our Saviour calls unto , John 15. 4. Abide in me ; except you do so , ye can hear no fruit . So the Lord representing his taking of the Church unto himself , under the Type of the Prophets taking an Adulteress in vision , doth it on these terms , Hos. 3. 3. Thou shalt abide for me many dayes ; Thou shalt not play the Harlot , and thou shalt not be for another man , so will I also be for thee . Now this abiding with God , intimates two things : ( 1. ) Oppositions , Solicitations , and Temptations unto the contrary : ( 2. ) Forbearing to make any other choice , as unto that end for which we abide with God. 1. It argues Oppositions . To abide , to be stable , and permanent , is to be so , against Oppositions . Many discouragements are ready to rise up in the soul against it : In Fears especially that it shall not hold out , that it shall be rejected at last , that all is nought and ●ypocritical with it ; that it shall not be forgiven , that God indeed regards it not , and therefore it may well enough give over its hopes , which seem often as the giving up of the Ghost , will assault it . Again , Oppositions arise from corruptions and temptations unto sin , contrary to the Life of faith . And these often proceed to an high degree of prevalency , so that the guilt contracted upon them is ready to cast the soul quite out of all expectation of mercy : I shall one day perish , by these means , saith the soul , if I am not already lost . But now where faith hath made this discovery of forgiveness , the soul will abide with God against all these discouragements and Oppositions . It will not leave him , it will not give over waiting for him . So David expresseth the matter in the instance of himself , Psal. 73. 2. But as for me , my feet were almost gone , my steps had well nigh slipt : and v. 13. Verily I have cleansed my heart in vain ; but yet after all his conflicts , this at last he comes unto , v. 26. Though my flesh and my heart faileth , yet ( v. 28. ) It is good for me to draw near unto God. I will yet abide with God , I will not let go his fear , nor my profession . Although I walk weakly , lamely , unevenly , yet I will still follow after him . As it was with the Disciples , when many upon a strong temptation went back from Christ , and walked no more with him ; Jesus said unto them , will ye go away also ? to which Peter replyes in the name of the rest of them , Lord , to whom shall we go , thou hast the words of Eternal Life , John 6. 66 , 67 , 68. It is thus and thus with me , saith the soul , I am tossed and afflicted , and not comforted ; little life , little strength , real guilt , many sins , and much disconsolation . What then , faith God by his word , Wilt thou go away also ? no , saith the soul , there is forgiveness with thee , thou hast the words of Eternal Life , and therefore I will abide with thee . 2. This abiding with God argues a forbearance of any other choice . Whilst the soul is in this condition having not attained any evidences of its own special interest in forgiveness : Many Lovers will be soliciting of it to play the harlot by taking them into its embraces . Both self-righteousness and sin will be very importunate in this matter . The former tenders it self as exceeding useful to give the soul some Help , Assistance , and supportment in its condition . Samuel doth not come saith Saul , and the Philistins invade me , I will venture and offer Sacrifice my self contrary to the Law. The Promise doth not come to the soul for its particular relief , it hath no evidence as to an especial interest in forgiveness : Temptation invades the mind ; try thy self , sayes it , to take relief in somewhat of thine own providing . And this is to play the harlot from God. To this purpose self-righteousness variously disguises it self , like the Wise of Jeroboam when she went to the Prophet . Sometimes it appears as duty , sometimes as signs , and tokens ; but its end is to get somewhat of the faith and trust of the soul to be fixed upon it . But when the soul hath indeed a discovery of forgiveness , it will not give ear to these solicitations . No saith it , I see such a Beauty , such an Excellency , such a desireableness and suitableness unto my wants and condition , in that forgiveness that is with God , that I am resolved to abide in the Gospel desire and expectation of it , all the dayes of my life ; here my choice is fixed ; and I will not alter . And this Resolution gives glory to the Grace of God. When the soul without an evidence of an interest in it , yet prefers it above that which with many reasonings and pretences offers it self as a present relief unto it , Hereby is God glorified , and Christ exalted , and the spiritual life of the soul secured . 2. This discovery of forgiveness in God with the effects of it before mentioned , will produce a Resolution of waiting on God for peace and consolation , in his own time and way . He that believeth will not make haste , Isa. 28. 16. not make haste ; to what ? not to the enjoyment of the thing believed . Haste argues precipitation and impatience ; this the soul that hath this discovery is freed from , resolving to wait the time of Gods appointment , for peace and consolation ; God speaking of his accomplishment of his Promises , sayes , I the Lord will hasten it , Isa. 60. 22. Well then , if God will hasten it , may not we hasten to it ? nay , saith he , I will hasten it , but in its time . All oppositions and impediments considered it shall be hastned , but in its time , its due time , its appointed time . And this the soul is to wait for , and so it will. As when Jacob had seen the beauty of Rachel and loved her , he was contented to wait seven years for the enjoyment of her to be his wife ; and thought no time long , no toyle too hard that he might obtain her ; so the soul having discovered the beauty and excellency of forgiveness , as it is with God , as it is in his gracious Heart , in his eternal purpose , in the Blood of Christ , in the Promise of the Gospel , is resolved to wait quietly and patiently for the time wherein God will clear up unto it , it s own personal interest therein ; Even one experimental embracement of it , even at the hour of death , doth well deserve the waiting , and obedience of the whole course of a mans life . And this the Psalmist manifests to have been the Effect produced in his heart and spirit ; For upon this discovery of forgiveness in God , he resolveth both to wait upon him himself , and encourageth others so to do . 3. This prepares the soul , for the receiving of that consolation and deliverance out of its pressures , by an evidence of a special interest in forgiveness , which it waiteth for . 1. For this makes men to hearken after it ; It makes the soul like the Merchant who hath great Riches , all his wealth in a far Country , which he is endeavouring to bring home safe unto him . If they come he is well provided for ; if they miscarry , he is lost and undone . This makes him hearken after tydings that they are safe there ; and as Solomon sayes , Good news in this case from a far Countrey is as cold water to a thirsty soul , ( Prov. 25. 25. ) full of refreshment . Though he cannot look upon them as his own , yet absolutely because he hath them not in possession , he is glad they are safe there . So is it with the soul ; These Riches that it so values are as to its apprehensions in a far Country : So is the Promise , that he shall behold the Land that is very far off , Isa. 33. 17. He is glad to hear newes that they are safe ; to hear forgiveness preached , and the Promises insisted on , though he cannot as yet look upon them as his own . The Merchant resis not here , but he hearkeneth with much solicitousness after the things that should bring home his riches , especially if they have in them his All. Hence such Ships are called Ships of desire , Job 9. 26. Such a man greatly desires the speeding of them to their Port. He considers the Wind and the Weather , all the occasions and inconveniences and danger of the way ; And blame him not ; his All is at stake . The soul doth so in like manner ; it hearkneth after all the wayes and means whereby this forgiveness may be particularly brought home unto it ; is afraid of sin , and of Temptation , glad to find a fresh Gale of the Spirit of Grace , hoping that it may bring in his Return from the Land of Promise . This prepares the heart for a spiritual sense of it , when it is revealed . Secondly , It so prepares the soul , by giving it a due Valuation of the Grace and Mercy desired . The Merchantman in the Gospel was not prepared to enjoy the Pearl himself , until it was discovered to him to be of great price ; then he knew how to purchase it , procure it , and keep it . The soul having by this acting of faith upon the discovery of forgiveness insisted on , come to find that the pearl hid in the field is indeed precious , is both stirred up to seek after possession of it , and to give it its due . Saith such a soul , How excellent , how precious is this forgiveness that is with God ? Blessed , yea ever blessed are they who are made partakers of it ! What a life of Joy , Rest , Peace , and Consolation do they lead ? Had I but their Evidence of an interest in it , and the spiritual consolation that ensues thereon , How would I despise the world , and all the temptations of Satan , and rejoyce in the Lord in every condition ? And this Apprehension of Grace , also exceedingly prepares and fits the soul , for a receiving of a blessed sense of it , so as that God may have glory thereby . 3. It fits the soul by giving a Right Understanding of it ; of its Nature , its Causes , and Effects . At the first , the soul goes no further , but to look after impunity , or freedom from punishment , any way . What shall I do to be saved , is the utmost it aims at , Who shall deliver me , how shall I escape ? And it would be contented to escape any way ; by the Law , or the Gospel , all is one , so it may escape . But upon this discovery of forgiveness treated of , which is made by faith of Adherence unto God , a man plainly sees the nature of it , and that it is so excellent that it is to be desired for its own sake . Indeed when a soul is brought under trouble for sin , it knows not well what it would have . It hath an uneasiness , or disquietment that it would be freed from ; a dread of some evil condition that it would avoid . But now the soul can tell what it desires , what it aims at , as well as what it would be freed from . It would have an interest in Eternal Love , have the gracious kindness of the heart of God turned towards it self ; a sense of the everlasting purpose of his Will shed abroad in his heart ; have an especial interest in the precious blood of the Son of God , whereby Attonement is made for him , and that all these things be testified unto his Conscience in a word of promise mixed with faith . These things he comes for , this way alone he would be saved and no other ; It sees such a Glory of Wisdom , Love , and Grace in forgiveness , such an Exaltation of the Love of Christ in all his Offices , in all his undertaking , especially in his Death , Sacrifice , and bloodshedding whereby he procured or made Reconciliation for us , that it exceedingly longs after the participation of them . All these things in their several degrees , will this discovery of forgiveness in God , without an evidence of an especial interest therein produce . And these will assuredly maintain the spiritual life of the soul , and keep it up unto such an obedience as shall be accepted of God in Christ. Darkness , sorrow , storms , they in whom it is may meet withal , but their eternal condition is secured in the Covenant of God ; their souls are bound up in the bundle of life . From what hath been spoken , we may make some Inferences in our passage concerning the true notion of believing . For , ( 1. ) These Effects ascribed to this faith of forgiveness in God and alwayes produced by it , make it evident that the most of them who pretend unto it , who pretend to believe that there is forgiveness with God , do indeed believe no such thing . Although I shall on set purpose afterwards evince this , yet I cannot here utterly pass it by . I shall then only demand of them who are so forward in the profession of this faith , that they think it almost impossible that any one should not believe it ; what Effects it hath produced in them , and whether they have been by it enabled to the performance of the duties before mentioned ? I fear with many , things on the account of their pretended faith are quite otherwise . They love sin the more for it , and God never the better ; supposing that a few barren words will issue the controversie about their sins , they become insensibly to have slight thoughts of sin , and of God also . This perswasion is not of him that calls us . Poor souls , your faith is the Devils greatest Engine for your ruine ; the highest contempt of God and Christ and forgiveness also , that you can be guilty of ; a means to let you down quietly into Hell ; the Pharisees Moses , trusted in , and will condemn you ; As none is saved but by faith , so you if it were not for your faith , ( as you call it ) might possibly be saved . If a mans Gold prove counterfeit , his Jewels painted Glass , his Silver lead or dross , he will not only be found poor when he comes to be tryed , and want the benefit of Riches , but have withal a fearful aggravation of his poverty by his disappointment and surprizal . If a mans faith which should be more precious than Gold , be found rotten and corrupt , if his light be darkness , how vile is that faith , how great is that darkness ? Such it is evident will the faith of too many be found in this business . 2. The work we are carrying on , is the rising of a sin entangled soul out of its depths , and this we have spoken unto , is that which must give him his first relief . Commonly when souls are in distress , that which they look after is Consolation . What is it that they intend thereby ? that they may have Assurance that their sins are forgiven them , and so be freed from their present perplexities . What is the issue ? Some of them continue complaining all their dayes , and never come to Rest or Peace ; so far do they fall short of Consolation and Joy. And some are utterly discouraged from attempting any progress in the wayes of God. What is the Reason hereof ? Is it not , that they would fain be finishing their building , when they have not laid the foundation . They have not yet made through work in believing forgiveness with God , and they would immediately be at Assurance in themselves . Now God delights not in such a frame of Spirit ; for , 1. It is selfish ; The great design of faith is to give glory unto God , Rom. 4. 20. The end of Gods giving out forgiveness , is the praise of his glorious grace , Ephes. 1. 6. But let a soul in this frame have peace in it self , it is very little solicitous about giving glory unto God. He cryes like Rachel , Give me children or I dye ; give me peace , or I perish . That God may be honoured , and the forgiveness he seeks after be rendred glorious , It is cared for in the second place , if at all . This selfish earnestness , at first to be thrusting our hand in the side of Christ , is that which he will pardon in many , but accepts in none . 2. It is impatient . Men do thus deport themselves , because they will not wait . They do not care for standing afar off for any season , with the Publican . They love not to submit their souls to lye at the foot of God , to give him the glory of his Goodness , Mercy , Wisdom , and Love , in the disposal of them , and their concernments . This waiting comprizeth the universal subjection of the soul unto God , with a resolved Judgement that it is meet and right that we and all we desire and aim at , should be at his Soveraign disposal . This gives glory to God ; a duty which the impatience of these poor souls will not admit them to the performance of ; and both these arise , 3. From weakness ; it is weak ; it is weakness in any condition that makes men restless and weary . The state of Adherence is as safe a condition , as the state of Assurance ; only it hath more combats and wrestling attending it . It is not then fear of the event , but weakness and weariness of the combat that make men anxiously solicitous about a deliverance from that state , before they are well entered into it . Let then the sin entangled soul remember alwayes , this Way , Method , and Order of the Gospel , that we have under consideration . First , Exercise faith on forgiveness in God , and when the soul is fixed therein , it will have a ground and foundation whereon it may stand securely , in making Application of it unto it self . Drive this principle in the first place unto a stable issue upon Gospel evidences ; Answer the Objections that lye against it , and then you may proceed . In believing , the soul makes a conquest upon Satans Territories . Do then as they do , who are entring on an Enemies Countrey ; secure the passages , fortifie the Strong holds as you go on , that you be not cut off in your progress . Be not as a Ship at Sea which passeth on , and is no more possessed or Master of the Water it hath gone through ; than of that whereunto it is not yet arrrived . But so it is with a soul , that fixeth not on these foundation principles ; he presseth forwards and the ground crumbles away under his feet , and so he wilders away all his dayes in uncertainties . Would men but lay this principle well in their souls , and secure it against assaults , they might proceed though not with so much speed as some do , yet with more safety . Some pretend at once to fall into full Assurance , I wish it prove not a broad presumption in the most . It is to no purpose for him to strive to flye , who cannot yet go ; to labour to come to Assurance in himself who never well believed forgiveness in God. Now that we may be enabled to fix this perswasion against all opposition , that which in the next place I shall do , is to give out such unquestionable evidences of this Gospel truth , as the soul may safely build and rest upon : And these contain the confirmation of the principal Proposition before laid down . Evidences of Forgiveness in God. No inbred Notions of any free Acts of Gods Will. Forgiveness not revealed by the Works of Nature , nor the Law. 1. The things that are spoken , or are to be known of God are of two sorts : ( 1. ) Natural and Necessary ; such as are his Essential properties , or the Attributes of his nature , his Goodness , Holiness , Righteousness , Omnipotency , Eternity , and the like . These are called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 1. 19. That which may be known of God. And there are two wayes , as the Apostle there declares , whereby that which he there intimates of God may be known , ( 1. ) By the inbred light of Nature ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 19. It is manifest in themselves ; in their own hearts ; They are taught it by the common conceptions and presumptions which they have of God by the light of nature . From hence do all mankind know concerning God , that He is , that he is Eternal , infinitely Powerful , Good , Righteous , Holy , Omnipotent . There needs no special Revelation of these things that men may know them . That indeed they may be known savingly there is ; and therefore they that know these things by nature , do also believe them on Revelation , Heb. 11. 6. He that cometh unto God must BELIEVE that he is , and that he is a rewarder . Though men KNOW God by the light of nature , yet they cannot COME to God by that knowledge . 2. These Essential properties of the nature of God are revealed by his WORKS . So the Apostle in the same place , ver . 20. The invisible things of God from the creation of the world , are clearly seen , being understood by the things that are made , even his Eternal Power and Godhead : See also , Psalm 19. 1 , 2 , 3. And this is the first sort of things that may be known of God. 2. There are the free Acts of his Will and Power ; or his free eternal purposes , with the temporal dispensations that flow from them . Now of this sort , is the forgiveness that we are enquiring after ; It is not a property of the Nature of God , but an Act of his Will , and a Work of his Grace . Although it hath its rise and spring in the infinite Goodness of his Nature , yet it proceeds from him , and is not exercised but by an absolute free and Soveraign Act of his Will. Now there is nothing of God , or with him , of this sort that can be any wayes known , but only by especial Revelation : For , 1. There is no inbred notion of the Acts of Gods Will in the heart of man , which is the first way whereby we come to the knowledge of any thing of God. Forgiveness is not revealed by the light of nature . Flesh and blood , which nature is , declares it not : By that means , No man hath seen God at any time , John 1. 8. that is , as a God , of mercy and pardon , as the Son reveales him . Adam had an intimate acquaintance , according to the limited capacity of a creature , with the properties and excellencies of the nature of God. It was implanted in his heart , as indispensibly necessary unto that natural worship , which by the Law of his creation he was to perform . But when he had sinned , it is evident , that he had not the least apprehension that there was forgiveness with God. Such a thought would have laid a foundation of some further treaty with God about his condition . But he had no other design but of flying and hiding himself , Gen. 3. 10. so declaring that he was utterly ignorant of any such thing as pardoning mercy . Such , and no other , are all the first , or purely natural conceptions of sinners ; namely , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Judgement of God , Rom. 1. 32. that sin is to be punished with death . It is true , these conceptions in many are stifled , by Rumors , Reports , Traditions , that it may be otherwise ; but all these are far enough from that Revelation of forgiveness , which we are enquiring after . 2. The consideration of the Works of Gods creation will not help a man to this knowledge ; that there is forgiveness with God. The Apostle tells us , Rom. 1. 20. what it is of God that his works reveal ; even his eternal power and Godhead ; or the Essential Properties of his nature ; but no more : Not any of the purposes of his Grace , not any of the free Acts of his Will ; not pardon and forgiveness . Besides God made all things in such an estate and condition , namely , of Rectitude , Integrity , and Uprightness , Eccles. 7. 29. that it was impossible they should have any respect unto sin , which is the Corruption of all , or to the Pardon of it , which is their Restituion , whereof they stood in no need . There being no such thing in the world , as sin , nor any such thing supposed to be , when all things were made of nothing , how could any thing declare or reveal the forgiveness of it . 3. No works of Gods Providence can make this discovery . God hath indeed born Testimony to himself and his Goodness in all Ages from the foundation of the world in the works of his Providence : So Acts 14. 15 , 16 , 17. We preach unto you , that you should turn from these vanities , unto the living God , which made Heaven , and Earth , and the Sea , and all things that are therein ; who in times past , suffered all Nations to walk in their own wayes : nevertheless he left not himself without witness , in that he did good , and gave us rain from Heaven , and fruitful seasons , filling our hearts with food and gladness : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He left not himself without witness ; that is , by the works of his Providence there recounted , he thus far bare Testimony to himself , that he is , and is good , and doth good , and ruleth the world , so that they were utterly inexcusable who taking no notice of these works of his , nor the fruits of his goodness , which they lived upon , turned away after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vain things , as the Apostle there calls the Idols of the Gentiles . But yet these things did not discover pardon and forgiveness . For still God suffered them to go on in their own wayes , and winked at their Ignorance . So again , Acts 17. 23 , 24 , 25 , 26 , 27. Whom you ignorantly worship , him declare I unto you , God that made the world , and all things therein , seeing that he is the Lord of Heaven and Earth , dwelleth not in Temples made with hands , neither is worshipped with mens hands , as though he needeth any thing , seeing he giveth unto all life and breath , and all things , and hath made of one blood all Nations of men for to dwell on all the face of the Earth ( where by the way there is an allusion to that of Gen. 11. 8. the Lord scattered them abroad upon the face of the Earth ) and hath determined the times before appointed , and the bounds of their habitation , that they should seek the Lord , if happily they might seek after him , and find him , though he be not far from every one of us . By Arguments taken from the works of God both of Creation and Providence ; the Apostle proves the Being and properties of God. Yea , he lets them know with whom he had to do , that God designed by his works so far to reveal himself unto them , as the true and living God , the Maker and Governour of all things , as that they ought to have enquired more diligently after him , and not to look on him alone as the Unknown God , who alone might be known : all their Idols being vain and nothing . But of the discovery of Pardon and forgiveness in God by these wayes and means , he speaks not ; yea , he plainly shews that this was not done thereby . For the Great Call to saving Repentance is by the Revelation of forgiveness . But now by these works of his Providence God called not the Gentiles to saving Repentance . No saith he , he suffered them to walk still in their own wayes , Chap. 14. 16. and winked at the times of their ignorance ; but now , that is , by the Word of the Gospel , commandeth them to Repent , Chap. 17. 30. II. Whereas there had been one signal Act of Gods Providence about sin , when man first fell into the snares of it : It was so far from the revealing forgiveness in God that it rather severely intimated the contrary . This was Gods dealing with sinning Angels . The Angels were the first sinners ; and God dealt first with them about sin . And what was his dealing with them , the Holy Ghost tells us , 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he spared not the sinning Angels , he spared them not ; It is the same word which he useth where he speaks of laying all our iniquities on Christ , he undergoing the punishment due unto them , Rom. 8. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he spared him not ; that is , he laid on him the full punishment that by the Curse and sanction of the Law was due unto sin . So he dealt with the Angels that sinned ; he spared them not but inflicted on them the punishment due to sin , shutting them up under chains of darkness for the Judgement of the great Day . Hitherto then God keeps all thoughts of forgiveness in his own Eternal Bosom . There is not so much as the least dawning of it upon the world . And this was at first no small prejudice against any thoughts of forgiveness . The world is made , sin enters by the most glorious part of the Creation , whose recovery by pardon might seem to be most desirable , but not the least appearance of it is discovered . Thus it was hid in God from the foundation of the world , Eph. 3. 9. III. God gave unto Man a Law of Obedience immediately upon his Creation . Yea , for the main of it , he implanted it in him by , and in his Creation . This Law it was supposed that man might transgress . The very nature of a Law prescribed unto free Agents , attended with Threatnings and Promises of Reward , requires that supposition . Now there was not annexed unto this Law , or revealed with it , the least intimation of pardon to be obtained , if Transgression should ensue . Gen. 2. 17. we have this Law , In the day thou eatest thou shalt surely dye : dying thou shalt dye ; or bring upon thy self assuredly the guilt of death temporal and eternal . There God leaves the sinner under the power of that commination . Of forgiveness or pardoning mercy there is not the least intimation . To this very day , that Law , which was then the whole Rule of life and Acceptance with God knows no such thing . Dying thou shalt dye , O sinner , is the precise and final voyce of it . From these previous considerations , added to what was formerly spoken , some things preparatory to the ensuing discourse may be inferred : as , 1. That it is a great and rare thing to have forgiveness in God discovered unto a sinful soul. A thing it is , that , as hath been shewed , Conscience and Law , with the inbred Notions that are in the heart of man about Gods Holiness and Vindictive Justice do lye against . A matter whereof we have no natural presumption ; whereof there is no common notion in the mind of man. A thing which no consideration of the Works of God , either of Creation or Providence will reveal , and which the great Instance of Gods dealing with sinning Angels renders deep , admirable and mysterious . Men who have common and slight thoughts of God , of themselves , of Sin , of Obedience , of the Judgement to come , of Eternity , that feed upon the ashes of rumors , reports , hearsayes , traditions , without looking into the reality of things , may , and do take this to be an ordinary and acknowledged truth , easie to be entertained , which upon the matter no man disbelieves . But convinced sinners , who make a tryal of these things , as running into Eternity , have other thoughts of them . And as to that which it is pretended every one believes , we have great cause to cry out , Lord who hath believed our report , to whom hath this arm of the Lord been revealed ? 2. That the discovery of forgiveness in God , being a matter of so great difficulty , is a thing precious and excellent , as being the foundation of all our Communion with God here , and of all undeceiving Expectation of our enjoyment of him hereafter . It is a pure Gospel truth that hath neither shaddow , footstep , nor intimation elsewhere ; the whole creation hath not the least obscure impression of it left thereon ; so that , 3. It is undoubtedly greatly incumbent on us to enquire diligently as the Prophets did of old into this Salvation ; to consider what sure Evidences faith hath of it , such as will not , as cannot fail us . To be slight and common in this matter , to take it up at random , is an Argument of an unsound rotten heart . He that is not serious in his enquiry into the Revelation of this matter , is serious in nothing wherein God or his soul is concerned . The Holy Ghost knows what our frame of heart is , and how slow we are to receive this blessed truth in a gracious saving manner . Therefore doth he confirm it unto us with such weighty considerations , as Heb. 6. 17 , 18. God willing more abundantly to shew unto the heirs of promise the immutability of his counsell , confirmed it by an oath ; that by two immutable things in which it was impossible for God to lye , we might have strong consolation . It is of forgiveness of sin that the Apostle treats , as hath been made evident by the description of it before given . Now to give evidence hereunto , and to beget a belief of it in us , he first engages a Property of Gods Nature in that business . He with whom we deal , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — as Tit. 1. 2. The God that cannot lye , that cannot deceive , or be deceived . It is impossible it should be so with him . Now as this extends it self in general , to all the Words and Works of God , so there is peculiarly in this whereof he treats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an especial immutability of his counsel . Men may think that although there be words spoken about forgiveness , yet it is possible it may be otherwise ; no saith the Apostle , it is spoken by God , and it is impossible he should lye . Yea , but upon the manifold provocations of sinners he may change his mind and thoughts therein ; no , saith the Apostle , there is a peculiar immutability in his counsel concerning the execution of this thing , there can be no change in it . But how doth this appear that indeed this is the counsel of his will ? Why , saith he ? he hath declared it by his Word ; and that given in a way of promise ; which as in its own nature it is suited to raise an expectation in him or them to whom it is made or given ; so it requires exact faithfulness in the discharge and performance of it , which God on his part will assuredly answer . But neither is this all ; but that no place might be left for any cavilling Objection in this matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he interposed himself by an oath ; Thus we have this Truth deduced from the veracity of Gods nature , one of his Essential Excellencies , established in the immutable purpose of his Will , brought forth by a word of promise , and confirmed by Gods interposing himself against all occasions of exception , ( so to put an end unto all strife about it ) by an Oath , swearing by himself that so it should be . I have mentioned this only to shew what weight the Holy Ghost layes upon the delivery of this great Truth , and thence how deeply it concerns us to enquire diligently into it , and after the grounds and evidences which may be tendred of it , which among others are these that follow . Discovery of Forgiveness in the first Promise . The Evidence of the Truth that lyes therein . And by the Institution of Sacrifices . Their Use and End. Also by the prescription of Repentance unto sinners . The first Discovery of forgiveness in God , ( and which I place as the first Evidence of it ) was made in his first dealing with our Parents after their shameful sin and fall . Now to make it appear , that this is an evidence that carryes along a great conviction with it , and is such as faith may securely rest upon and close withall , the ensuing Observations are to be considered . The first sin in the world , was on many accounts the greatest sin that ever was in the world . It was the sin as it were of Humane Nature , wherein there was a conspiracy of all Individuals ; omnes eramus unus ille homo ; in that one man , or that one sin , we all sinned , Rom. 5. 12. It left not God one subject as to moral obedicnce on the earth , nor the least ground for any such to be unto Eternity . When the Angels sinned the whole race or kind did not prevaricate . Thousand thousands of them , and ten thousand times ten thousands continued in their obedience , Dan. 7. 10. But here , all and every individual of mankind ( he only excepted which was not then in Adam ) were imbarked in the same crime and guilt . Besides it disturbed the Government of God in and over the whole Creation . God had made all things in number , weight , and measure , in order and beauty : pronouncing himself concerning his whole work that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding beautiful and good , Gen. 1. 31. Much of this beauty lay in the subordination of one thing to another , and of all to himself by the mediation and interposition of man , through whose Prayses and Obedience the rest of the Creation being made subject unto him , was to return their tribute of Honor and Glory unto God. But all this Order was destroyed by this sin ; and the very creation made subject to vanity , Rom. 8. 20. On which , and the like accounts , it might be easily made to appear that it was the greatest sin that ever was in the world . 2. Man who had sinned subscribed in his heart and consctence unto the righteous sentence of the Law. He knew what he had deserved , and looked for nothing but the immediate Execution of the sentence of death upon him . Hence he meditates not a defence , expects no pardon , stayes not for a tryal , but flyes and hides , and attempts an escape . Gen. 3. 10. I was afraid , saith he , and hid my self ; than which never were there words of greater horror in the world , nor shall be until the day of Judgement . Poor Creature , he was full of expectation of the vengeance due for a broken Covenant . 3. God had newly declared in the sinning Angels what his Justice required , and how he could deal with sinning man without the least impeachment of his Government , Holiness or Goodness . See 2 Pet. 2. 4. 4. There was nothing without God himself that should move him in the least , so much as to suspend the execution of his wrath for one moment ; he had not done so with the Angels . All things lay now under wrath , curse , confusion , and disorder : nothing was left good , lovely , or desirable in his eye . As in the first Creation , that which was first brought forth from nothing was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without form and void , empty of all order and beauty ; nothing was in it to induce or move God to bring forth all things in the glory that ensued , but the whole design of it , proceeded from his own infinite Goodness and Wisdom ; so was it now again . There was an Emptiness and Vanity brought by sin upon the whole creation . Nothing remained that might be a motive unto a merciful Restoration , but all is again devolved on his Soveraignty . All things being in this state and condition wherein all doors stood open to the Glory of Gods Justice in the punishing of sin , nothing remaining without him to hold his hand in the least ; the whole creation , and especially the sinner himself lying trembling in Expectation of a dreadful doom , what now cometh forth from him ? the blessed word which we have , Gen. 3. 15. The seed of the Woman shall break the Serpents head . It is full well known that the whole mysterie of forgiveness is wrapt up in this one word of promise . And the great way of its coming forth from God by the blood of the Messiah , whose heel was to be bruised , is also intimated . And this was the first discovery that ever was made of forgiveness in God. By a word of pure Revelation it was made , and so faith must take it up and receive it . Now this Revelation of forgiveness with God in this one Promise , was the bottom of all that Worship that was yielded unto him by sinners for many Ages . For we have shewed before , that without this , no sinner can have the least encouragement to approach unto him ; and this will continue to the end of the world , as a notable evidence of the truth in hand a firm foundation for faith to rest and build upon . Let a sinner seriously consider the state of things as they were then in the world laid down before , and then view God coming forth with a word of pardon and forgiveness , meerly from his own Love , and those counsells of peace that were between the Father and the Son , and he cannot but conclude under his greatest difficulties , that yet there is forgiveness with God that he may be feared . Let now the Law and Conscience , let Sin and Satan stand forth and except against this Evidence ; enough may be spoken from it , whatever the particular case be , about which the soul hath a contest with them , to put them all to silence . II. God revealed this Sacred Truth by his Institution of Sacrifices . Sacrifices by blood , do all of them respect Attonement , Expiation , and consequentially forgiveness . It is true indeed , they could not themselves take away sin , nor make them perfect who came unto God by them , Heb. 10. 1. but yet they undeniably evince the taking away of sin , or the forgiveness of it , by what they did denote and typisie . I shall therefore look a little back into their Rise and Intendment . 1. The Original and first spring of Sacrifices is not in the Scripture expresly mentioned , only the practice of the Saints is recorded . But it is certain from infallible Scripture Evidences , that they were of Gods immediate Institution and Appointment . God never allowed that the Will or Wisdom of man , should be the spring and Rule of his Worship . That solemn word where with he Fronts the command that is the Rule of his Worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not make to thy self , which is the life of the command , ( that which follows being an explanation and confirmation of the Law it self by Instances ) cuts off all such pretences , and is as a flaming sword turning every way to prevent mens arbitrary approaches to Gods Institutions . God will not part with his glory of being the only Law-giver as to the whole concernment of his Worship , or any part of it , unto any of the sons of men . 2. Neither is the time of their Institution mentioned . Some of the Papists dispute ( as there are a generation of philosophi●●● disputers amongst them , by whom their tottering cause is supported ) that there should have been Sacrisices in Paradice , if man had not sinned . But as in all their opinions , our first enquiry ought to be , what do they get by this or that , their whole Religion being pointed unto their carnal interest ; so we may in particular do it , upon this uncouth Assertion , which is perfectly contradictious to the very Nature and End of most Sacrifices ; namely , that they should be offered where there is no sin . Why , they hope to establish hence a general rule , that there can be no true Worship of God in any state or condition without a Sacrifice . What then I pray ? Why then it is evident that the continual Sacrifice of the Mass is necessary in the Church , and that without it there is no true Worship of God ; and so they are quickly come home to their advantage and profit ; the Mass being that inexhaustible Spring of Revenue which feeds their pride and lust throughout the world . But there is in the Church of Christ an Altar still , and a Sacrifice still , which they have rejected for the a bominable figment of their Mass ; namely , Christ himself as the Apostle informs us , Heb. 13. 10. But as the Sacrifices of Beasts could not have been before the entrance of sin , so it may be evidenced that they were instituted from the foundation of the world , that is presently after the entrance of sin . Christ is called the Lamb of God , John 1. 29. which he was in reference unto the Sacrifices of old , as 1 Pet. 2. 18 , 19. whence he is represented in the Church , as a Lamb slain , Rev. 5. 6. or giving out the efficacy of all Sacrifices to his Church . Now he is said to be a Lamb slain from the foundation of the world , Rev. 13. 8. which could not be , unless some Sacrifice prefiguring his being slain had been then offered . For it denotes not only the efficacy of his Mediation , but the way . Besides the Apostle tells us , that without shedding of blood there was no remission , Heb. 9. 22. That is , God to demonstrate that all pardon and forgiveness related to the blood of Christ from the foundation of the world , gave out no word of pardon , but by and with blood . Now I have shewed before , that he revealed pardon in the first promise , and therefore there ensued thereon the shedding of blood and Sacrifices ; and thereby that Testament or Covenant was dedicated with blood also , ver . 18. Some think that the Beasts , of whose skins God made garments for Adam , were offered in Sacrifices . Nor is their conjecture vain . Yea , it seems not to want a shaddow of a Gospel Mysterie ; that their nakedness which became their shame upon their sin , ( whence the pollution and shame of sin is frequently so termed ) should be covered with the skins of their Sacrifices . For in the true Sacrifice , there is somewhat answerable thereunto . And the Righteousness of him whose Sacrifice takes away the guilt of our sin , is called our cloathing , that hides our pollution and shame . 3. That after the giving of the Law , the greatest , most noble , and solemn part of the Worship of God consisted in Sacrifices . And this kind of Worship continued with the approbation of God in the world about four thousand years ; that is , from the entrance of sin until the death of the Messiah , the true Sacrifice , which put an end unto all that was typical . These things being premised , we may consider what was the mind and aim of God in the Institution of this Worship . One instance , and that of the most solemn , of the whole kind , will resolve us in this enquiry , Lev. 16. 5. Two Kids of the Goats are taken for an offering for sin . Consider only ( that we do not enlarge on particulars ) how one of them was dealt withal , ver . 20 , 21 , 22. He shall bring the live Goat , and Aaron shall lay both his hands on the head of the live Goat , and confess over him all the iniquities of the children of Israel , and all their transgression in all their sins , putting them upon the head of the Goat , and shall send him away by the hand of a fit man into the Wilderness , and the Goat shall bear upon him all their iniquities unto a Land not inhabited . Let us see to what end is all this Solemnity , and what is declared thereby . Wherefore should God appoint poor sinful men to come together , to take a Goat or Lamb , and to confess over his head all their sins and transgressions , and to devote him to destruction under that confession ? Had men invented this themselves , it had been a matter of no moment . But it was an Institution of God which he bound his Church to the observation of upon the penalty of his highest displeasure . Certainly this was a solemn declaration that there is forgiveness with him . Would that God who is infinitely Good , and so will not , who is infinitely True , holy and faithful , and so cannot deceive , call men out whom he loved , to a solemn Representation of a thing wherein their chiefest , their eternal concernment did lye , and suffer them to feed upon Ashes ? Let men take heed that they mock not God ; for of a Truth God mocketh not man , until he be finally rejected by him . For four thousand years together then , did God declare by Sacrifices , that there is forgiveness with him , and lead his people by them to make a publick Representation of it in the face of the world . This is a second uncontrolable Evidence of the Truth asserted , which may possibly be of use to souls that come indeed deeply and seriously to deal with God ; for though the Practice be ceased , yet the Instruction intended in thern continues . III. Gods appointment of Repentance unto sinners , doth reveal that there is forgiveness in himself . I say the prescription of Repentance is a Revelation of forgiveness . After the Angels had sinned , God never once called them to Repentance . He would not deceive them , but let them know what they were to look for at his hands ; he hath no forgiveness for them , and therefore would require no Repentance of them . It is not , nor ever was a duty incumbent on them to repent . Nor is it so unto the damned in Hell God requires it not of them , nor is it their duty . There being no forgiveness for them , what should move them to repent ? Why should it be their duty so to do ? Their eternal anguish about sin committed , hath nothing of Repentance in it . Assignation then of Repentance is a Revelation of forgiveness . God would not call upon a sinful creature to humble it self and bewail its sin , if there were no way of recovery , or relief . And the only way of recovery from the guilt of sin , is pardon , so Job 33. 27 , 28. He looketh on men , and if any say , I have sinned , and perverted that which was right , and it profited me not ; he will deliver his soul from going into the pit , and his life shall see the light . In the foregoing Verses he declares the various wayes that God used to bring men unto Repentance . He did it by dreams , ver . 15 , 16. by Afflictions , ver . 19. by the preaching of the Word , ver . 23. What then doth God aim at in and by all these various wayes of teachings ? It is to cause man to say , I have sinned , and perverted that which was right . It is to bring him to Repentance : What now , if he obtaine his end , and man cometh to that which is aimed at ? Why then there is forgiveness for him , as is declared , ver . 28. To improve this evidence , I shall confirm by some few obvious considerations these two things . 1. That the prescription of Repentance doth indeed evince that there is forgiveness with God. 2. That every one in whom there is Repentance wrought towards God , may certainly conclude that there is forgiveness with God for him . 1. No Repentance is acceptable with God but what is built , or leans on the faith of forgiveness . We have a cloud of witnesses unto this Truth in the Scripture . Many there have been , many are recorded who have been convinced of sin , perplexed about it , sorry for it , that have made open confession and acknowledgement of it , that under the pr●ssing sense of it , have cryed out even to God for deliverance , and yet have come short of mercy pardon and acceptance with God. The cases of Cain , Pharaoh , Saul , Ahab , Judas , and others , might be insisted on . What was wanting that made all that they did abominable ? Consider one instance for all : It is said of Judas that he repented , Mat. 27. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he repented himself ; but wherein did this repentance consist ? he was convinced of his sin in general ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , I have sinned , ver . 4. 2. He was sensible of the particular sin whereof he stood charged in conscience before God. I have saith he , betrayed innocent blood : I am guilty of blood , innocent blood , and that in the vilest manner , by treachery ; so that he comes ( 3. ) To a full and open confession of his sin : ( 4. ) He makes Restitution of what he was advantaged by his sin , he brought again the thirty pieces of silver , v. 3. all testifying an hearty sorrow that spirited the whole . Methinks now Judas his Repentance looks like the young mans Obedience , who cryed out , all these things have I done ; Is there any thing yet lacking ? Yea , one thing was wanting to that young man , he had no true faith nor love to God all this while , which vitiated and spoyled all the rest of his performances . One thing also is wanting to this Repentance of Judas ; he had no faith of forgiveness in God ; that he could not believe ; and therefore after all this sorrow instead of coming to him , he bids him the utmost defiance , and goes away and hangs himself . Indeed saith of forgiveness , as hath been shewed , hath many degrees . There is of them , that which is indispensibly necessary to render Repentance acceptable . What it is in particular , I do not dispute . It is not an Assurance of the Acceptance of our persons in general . It is not that the particular sin wherewith it may be , the soul is perplexed , is forgiven . A general , so it be a Gospel discovery that there is forgiveness in God , will suffice . The Church expresseth it , Hos. 14. 3. In thee the fatherless findeth mercy , and Joel 2. 14. Who knows but he will return and repent . I have this ground , saith the soul ; God is in himself gracious and merciful ; the fatherless , the destitute and helpless that come to him by Christ , find mercy in him . None in Heaven and earth can evince but that he may return to me also . Now let a mans convictions be never so great , sharp , wounding , his sorrow never so abundant , overflowing , abiding , his confession never so full , free or open , if this one thing be wanting , all is nothing but what tends to death . 2. To prescribe Repentance as a duty unto sinners , without a foundation of pardon and forgiveness in himself ; is inconsistent with the Wisdom , Holiness , Goodness , Faithfulness , and all other glorious Excellencies and Perfections of the nature of God : for , 1. The Apostle layes this as the great foundation of all consolation ; that God cannot lye or deceive , Heb. 6. 18. And again , he engageth the faithfulness and veracity of God to the same purpose . Tit. 1. 2. God who cannot lye hath promised it . Now there is a lye , a deceit in Things as well as in Words . He that doth a thing , which in its own nature is apt to deceive them that consider it , with an intention of deceiving them , is no less a lyar , than he which affirms that to be true , which he knows to be false . There is a lye in Actions as well as in Words . The whole life of an hyocrite is a lye ; so saith the Prophet of Idolaters , there is a lye in their right hand , Isa. 44. 20. 2. The proposal of Repentance , is a thing fitted and suited in its own nature , to beget thoughts in the mind of a sinner that there is forgiveness with God. Repenting is for sinners only . I came not , saith our Saviour , to call the righteous , but sinners to repentance . It is for them , and them only . It was no duty for Adam in Eden ; it is none for the Angels in Heaven , nor for the damned in Hell. What then may be the language of this appointment ? O sinners , come and deal with God by Repentance : Doth it not openly speak forgiveness in God ? and if it were otherwise could men possibly be more frustrated or deceived ? would not the Institution of Repentance be a lye ? Such a delusion may proceed from Satan , but not from him who is the fountain of Goodness , Holiness and Truth . His Call to Repentance , is a full Demonstration of his readiness to forgive , Acts 17. 30 , 31 , 32. It is true , many do thus deceive themselves . They raise themselves unto an expectation of immunity , not on Gospel grounds ; and their disappointment is a great part of their punishment . But God deceives none : whoever comes to him on his proposal of Repentance , shall find forgiveness . It is said of some indeed , that he will laugh at their calamity , and mock when their fear cometh , Prov. 1. 26. He will aggravate their misery , by giving them to see what their pride and folly hath brought them unto . But who are they ? only such as refuse his Call to Repentance , with the Promises of Acceptation annexed . 3. There is then no cause , why those who are under a Call to Repentance , should question whether there be forgiveness in God or no. This concerns my second Proposition . Come , saith the Lord , unto the souls of men ; leave your sinful wayes , turn unto me , humble your selves with broken and contrite hearts : Alas , say poor convinced sinners , we are poor , dark and ignorant creatures ; or we are old in sin , or great sinners , or backsliders , or have fallen often into the same sins ; can we expect there should be forgiveness for us ? Why you are under Gods Invitation to Repentance ; and to disbelieve forgiveness , is to call the Truth , Holiness and Faithfulness of God into question . If you will not believe forgiveness , pretend what you please , it is in truth because you hate Repentance . You do but deceive your souls when you pretend you come not up to Repentance , because you cannot believe forgiveness . For in the very Institution of this duty God engageth all his Properties to make it good that he hath pardon and mercy for sinners . 4. Much less cause is there to doubt of forgiveness , where sincere Repentance is in any measure wrought . No soul comes to Repentance but upon Gods call . God calls none but whom he hath mercy for upon their coming . And as for those who sin against the Holy Ghost , as they shut themselves out from forgiveness , so they are not called to Repentance . 5. God expresly declares in the Scripture , that the forgiveness that is with him , is the foundation of his prescribing repentance unto man. One instance may suffice , Isa. 55. 7. Let the wicked forsake his way ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perverse wicked one ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and the man of iniquity his thoughts , and let him return unto the Lord , and he will have mercy , and to our God , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will multiply to pardon . You see to whom he speaks ; to men perversely wicked , and such as make a trade of sinning . What doth he call them unto ? plainly to Repentance , to the duty we have insisted on . But what is the ground of such an invitation , unto such profligate sinners ? Why , the abundant forgiveness and pardon that is with him , super-abounding unto what the worst of them can stand in need of : as Rom. 5. 20. And this is another way whereby God hath revealed that there is forgiveness with him : and an infallible bottom for saith to build upon in its approaches unto God it is . Nor can the certainty of this Evidence be called into question , but on such grounds as are derogatory to the Glory and Honour of God. And this connexion of Repentance and forgiveness is that principle from whence God convinces a stubborn unbelieving people , that all his wayes and dealings with sinners are just and equal , Ezek. 18. 25. And should there be any failure in it they could not be so . Every soul then that is under a call to Repentance , whether out of his natural condition , or from any back-sliding into folly after Conversion , hath a sufficient foundation to rest on , as to the pardon he enquires after . God is ready to deal with him on terms of mercy ; if out of love to sin , or the power of unbelief , he refuse to close with him on these terms , his condemnation is just . And it will be well that this consideration be well imprinted on the minds of men . I say notwithstanding the general presumptions that men seem to have of this matter ; yet these principles of it ought to be inculcated . For , 1. Such is the Atheism that lyes lurking in the hearts of men by nature , that notwithstanding their pretences , and professions , we have need to be pressing upon them Evidences of the very Being and Essential Properties of God. In so doing we have the assistance of inbred notions in their own minds . which they cannot eject , to help carry on the work . How much more is this necessary in reference unto the free Acts of the Will of God , which are to be known only by meer Revelation . Our Word had need be line upon line : And yet when we have done , have cause enough to cry out , as was said , Lord who hath believed our report , and to whom hath this arm of the Lord been revealed ? 2. What was spoken before of the obstacles that lye in the way hindring souls from a saving reception of this Truth , ought to be remembred . Those who have no experience of them between God and their souls , seem to be ignorant of the true nature of Conscience , Law , Gospel , Grace , Sin and Forgiveness . 3. Many who are come to a saving perswasion of it , yet having not received it upon clear and unquestionable grounds , and so not knowing how to resolve their faith of it into its proper principles , are not able to answer the Objections that lye against it in their own Consciences , and so do miserably fluctuate about it all their dayes . These had need to have these principles inculcated on them . Were they pondred aright , some might have cause to say with the Samaritans , who first gave credit to the report of the woman , John 4. They had but a report before , but now they find all things to be according unto it , yea to exceed it . A little experience of a mans own unbelief , with the Observation that may easily be made of the uncertain progresses and fluctuations of the spirits of others , will be a sufficient conviction of the necessity of the work we are engaged in . But it will yet be said , that it is needless to multiply Arguments and Evidences in this case . The Truth insisted on being granted as one of the fundamental principles of Religion . As it is not then by any called in question , so it doth not appear that so much time and pains is needful for the confirmation of it . For what is granted and plain , needs little confirmation . But several things may be returned in Answer hereunto : all which may at once be here pleaded for the multiplication of our Arguments in this matter . That it is generally granted by all , is no Argument that it is effectually believed by many . Sundry things are taken for granted in point of opinion , that are not so believed as to be improved in practice . We have in part shewed before , and shall afterwards undeniably evince , that there are very few that believe this Truth , with that faith that will interest them in it , and give them the benefit of it . And what will it avail any of us , that there is forgiveness of sin with God , if our own sins be not forgiven ? no more than that such or such a King is rich , whilst we are poor and starving . My aim is not to prove it as an opinion , or a meer speculative Truth ; but so to evidence it in the principles of its Being and Revelation ; as that it may be believed , whereon all our blessedness depends . 2. It needs never the less confirmation because it is a plain fundamental Truth ; but rather the more ; and that because both of the Worth and Weight of it . This is a faithful saying , saith the Apostle , worthy of all acceptation , that Jesus Christ came into the world to save sinners . So say I of this , which for the substance of it , is the same with that . It is worthy of all acceptation , namely that there is forgiveness with God. And therefore ought it to be fully confirmed . Especially whilst we make use of no other demonstrations of it , but those only which God hath furnished us withal to that purpose ; and this he would not have done , but that he knew them needful for us . And for the plainness of this Truth , it is well if it be so unto us . This I know , nothing but the Spirit of God can make it so . Men may please themselves and others sometimes with curious notions , and make them seem to be things of great search and attainment , which when they are well examined , it may be they are not true , or if they are , are yet of a very little consequence or importance . It is these fundamental Truths that have the mysteries of the Wisdom and Grace of God in wrapped in them ; which who so can unfold aright , will shew himself a workman that needs not be ashamed . These still waters are deep ; and the farther we dive into them , the greater discovery shall we make of their depths . And many other Sacred Truths there are , whose mention is common , but whose depths are little searched , and whose efficacy is little known . 3. We multiply these Evidences , because they are multitudes that are concerned in them . All that do believe , and all that do not believe are so . Those that do believe , that they may be established ; and those that do not believe , that they may be encouraged so to do . Among both these sorts some evidences may be more profitable and useful , one to one , some to another . It may be amongst all , all will be gathered up , that no fragments be lost . They are all ( I hope ) instruments provided by the Holy Ghost for this end ; and by this Ordinance do we endeavour to put them into his hand , to be made effectual as he will. One may reach one soul , another another , according to his pleasure . One may be of use to establishment , another to consolation , a third of encouragement , according as the necessities of poor souls do require . However God who hath provided them , knows them all to be needful . 4. They are so also upon the account of the various conditions wherein the Spirits of Believers themselves may be . One may give help to the same soul at one season , another at another ; one may secure the soul against a temptation , another stir it up to Thankfulness and Obedience . These things have I spoken , that you may not think we dwell too long on this consideration . And I pray God that your Consolation and Establishment may abound in the reading of these Meditations , as I hope they have not been altogether without their fruit in their preparation . Further Evidences of Forgiveness with God. Testimonies that God was well pleased with some that were sinners . The Patience of God towards the world ; an evidence of Forgiveness . Experience of the Saints of God to the same purpose . IV. Let us then in the fourth place , as a fourth Evidence of this truth , consider those , both under the Old Testament and the New , concerning whom we have the greatest Assurance that God was well pleased with them , and that they are now in the enjoyment of him . And this Argument unto this purpose the Apostle insists upon , and presseth from sundry instances , Heb. 11. How many doth he there reckon up who of old obtained a good report , and this Testimony , that they pleased God : ver . 2. 5. All these inherited the Promises through believing ; that is , obtained the forgiveness of sin . For whereas by nature they were children of wrath , and under the Curse as well as others , obtaining an infallible interest in the favour of God , and this Testimony , that they pleased him , it could no otherwise be . For without this , on a just account , every one of them would have continued in the state wherein Adam was , when he heard the voyce of God and was afraid . Wherefore it being evident that some persons in all Generations , have enjoyed the friendship , love and favour of God in this world , and at their departure out of it have entred into Glory ; it makes it evident that there is forgiveness of sin with him , without which these things could not be . Let us , after the example of the Apostle , mention some particular instances in this matter . Look unto Abraham . He was the friend of God , and walked with God ; God made a solemn Covenant with him , and takes it for his memorial throughout all generations , that he is the God of Abraham . And he is doubtless now at rest with God. Our Saviour calls the place or condition whereinto blessed souls are gathered , Abrahams Bosom ; He is at rest with whom others are at rest . The condition was the same with Isaac and Jacob. They also are Heaven , being alive unto , and with God. Our Saviour proves it from the tenour of the Covenant , I am the God of Abraham , the God of Isaac , and the God of Jacob. God is not the God of the dead but of the living , Matth. 22. 32. They are yet alive , alive unto God , and with him , by vertue of the Covenant ; or after their death , God would not be said , to be their God. This is the force of our Saviours Argument in that place ; that after their death , God was still their God. Then death had not reached their whole persons . They were still alive with God in Heaven ; and their bodies by vertue of the same Covenant , were to be recovered out of the dust . The same is the state with David . He was a man after Gods own heart , that did all his Will , and fulfilled all his pleasure . And although he dyed and his body saw corruption , yet he is not lost , he is with God in Heaven . Hence he ended his dayes triumphantly in a full apprehension of Eternal Rest , beyond what could in this world be attained , and that by vertue of the Covenant . For these are the last words of David , Although my house be not so with God , yet he hath made with me an Everlasting Covenant , ascertaining unto him sure and eternal mercies , 2 Sam. 23. 5 Peter also is in Heaven . Christ prayed for him that his faith should not fail ; and in his death he glorified God , John 21. 19. So is Paul. He also is in Heaven ; he knew that when he wis dissolved he should be with Christ. Here then we are encompassed about with a cloud of witnesses . For , 1. It is most certain , that they were all sinners ; They were all so by nature ; for therein there is no difference between any of the Children of men . And personally they were sinners also . They confessed so of themselves , and some of the sins of all of them stand upon record . Yea some of them were great sinners , or guilty of great and signal miscarriages . Some before their Conversion , as Abraham who was an Idolater , Josh. 24. 2 , 3. and Paul who was a Persecutor and a Blasphemer . Some after their Conversion . Some in sins of the flesh against their Obedience , as David ; and some in sins of Profession against saith , as Peter . Nothing then is more evident , than that no one of them came to rest with God but by forgiveness . Had they never been guilty of any one sin , but only what is left upon Record concerning them in Holy Writ , yet they could be saved no other way . For he that transgresseth the Law in any one point is guilty of the breach of the whole , James 2. 10. What shall we now say ? Do we think that God hath forgiveness only for this or that individual person ? No man questions but that all these were pardoned . Was it by vertue of any especial personal priviledge that was peculiar unto them ? Whence should any such priviledge arise , seeing by nature they were no better than others , nor would have been so personally , had not they been delivered from sin , and prepared for Obedience by Grace , Mercy and Pardon ? Wherefore they all obtained forgiveness by vertue of the Covenant from the forgiveness which is with God. And this is equally ready for others , who come to God the same way that they did ; that is , by faith and Repentance . 2. Many of those concerning whom we have the Assurance mentioned , were not only sinners , but great sinners , as was said , which must be also insisted on , to obviate another objection . For some may say , that although they were sinners , yet they were not such sinners as we are . And although they obtained forgiveness , yet this is no Argument that we shall do so also , who are guilty of other sins than they were , and those attended with other Aggravations than theirs were . To which I say , that I delight not in aggravating , no nor yet in Repeating the sins and faults of the Saints of God of old . Not only the Grace of God , but the sins of men have by some been turned into lasciviousness ; or been made a cloak for their lusts . But yet for the ends and purposes for which they are recorded by the Holy Ghost , we may make mention of them . That they may warn us of our duty , that we take heed lest we also fall , that they may yield us a relief under our surprizals , are they written . So then where the mention of them tends to the advancement of Soveraign Grace and Mercy , which is the case in hand , we may insist on them . I think then that without mention of particulars , I may safely say , that there is no sin , no degree of sin , no aggravating circumstance of sin , no kind of continuance in sin , ( the one only sin excepted ) but that there are those in Heaven who have been guilty of them . It may be yet , some will say that they have considered the sins and falls of Lot , David , Peter , Paul , and the Thief himself on the Cross , and yet they find not their own condition Exemplified , so as to conclude , that they shall have the same success with them . A. 1. I am not shewing that this or that man shall be pardoned , but only demonstrating that there is forgiveness with God , and that for all sorts of sins and sinners which these Instances do assuredly confirm . And moreover they manifest , that if other men are not pardoned ; it is meerly because they make not that Application for forgiveness which they did . 2. Yet by the way to take off this Objection also , consider what the Apostle says in particular concerning the several sorts of sinners that obtained mercy , 1 Cor. 6. 9 , 10 , 11. Be not deceived , neither Fornicators , nor Idolaters , nor Adulterers , nor Effeminate , nor Abusers of themselves with mankind , nor Thieves , nor Covetous , nor Drunkards , nor Revilers , nor Extortioners , shall inherit the Kingdom of God ; and such were some of you . But you are washed , but you are sanctified , but you are justified . Hell can scarce in no more words yield us a sadder Catalogue . Yet some of all these sorts were justified and pardoned . 3. Suppose this Enumeration of sins doth not reach the condition of the soul , because of some especial Aggravation of its sin , not expressed . Let such a one add that of our Saviours , Matth. 12. 31. I say unto you , all manner of sin and blasphemy shall be forgiven unto men , but the blasphemy against the Holy Ghost . They are not , they shall not be all actually remitted , and pardoned unto all men ; but they are all pardonable , unto those that seek to obtain pardon for them according unto the Gospel . There is with God forgiveness for them all . Now certainly there is no sin , but only that excepted , but it comes within the compass of all manner of sins and blasphemy , and so consequently some that have been guilty of it are now in Heaven . We take it for a good token and evidence of a vertuous healing water , when without fraud or pretence , we see the crutches of cured Criples , and impotent persons hung about it , as a memorial of its efficacy . And it is a great demonstration of the skill and ability of a Physitian , when many come to a sick person and tell him , that we had the same distemper with you , it had the same symptoms , the same effects , and by his skill and care we are cured : Oh saith the sick man bring him unto me , I will venture my life in his hand . Now all the Saints of Heaven stand about a sin sick soul ; for in this matter we are compassed with a cloud of witnesses , Heb. 12. 1. And what do they bear witness unto ? What say they unto a poor guilty sinner ? As thou art , so were we ; so guilty , so perplexed , so obnoxious to wrath , so fearing destruction from God. And what way did you steer , what course did you take to obtain the blessed condition wherein now you are ? Say they , We went all to God through Christ for forgiveness , and found plenty of Grace , Mercy and Pardon in him for us all . The rich man in the Parable thought it would be a great means of conversion , if one should rise from the dead and preach . But here we see that all the Saints departed , and now in glory do jointly preach this fundamental Truth , that there is forgiveness with God. Poor souls are apt to think that all those whom they read or hear of to be gone to Heaven , went thither because they were so good and so holy . It is true many of them were eminently and exemplarily so in their generations . All of them were so according to their degrees and measures : for without holiness no man can see God. And it is our duty to labour to be like unto them in Holiness , if ever we intend to be so in Happiness and Glory . But yet not one of them , not any one that is now in Heaven , Jesus Christ alone excepted , did ever come thither any other way but by forgiveness of sin ; and that will also bring us thither , though we come short of many of them in Holiness and Grace . And this Evidence of forgiveness I the rather urge , because I find the Apostle Paul doing of it eminently in his own person , 1 Tim. 1. 12 , 13 , 14 , 15 , 16. I thank Christ Jesus our Lord who hath enabled me , for that he counted me faithful , putting me into the Ministry ; who was before a Blasphemer and a Persecutor and injurious . But I obtained mercy , because I did it ignorantly in unbelief . This is a faithful saying , and worthy of all acceptation , that Jesus Christ came into the world to save sinners , of whom I am chief . Howbeit for this cause I obtained mercy , that in me first Jesus Christ might sh●w forth all long-suffering for a pattern to them that should hereafter believe on him to life everlasting . A great sinner saith he , the chiefest of sinners I was , which he manifests by some notable instances of his sin . I was saith he a blasphemer , the highest sin against God ; a Persecutor , the highest sin against the Saints ; Injurious , the highest wickednes , towards mankind . But saith he , I obtained mercy , I am pardoned , and that with a blessed effect . First , That he should after all this be so accounted faithful as to be put into the Ministry . And then that the Grace of our Lord Jesus Christ in him and towards him was exceeding abundant . And what was the Reason , what was the cause , that he was thus dealt withal ? Why it was that he might be a pattern , an Evidence , an Argument , that there was Grace , Mercy , Forgiveness to be had for all sorts of sinners that would believe to life Everlasting . To conclude then this Evidence . Every one who is now in Heaven hath his pardon sealed in the blood of Christ. All these pardons are as it were hanged up in the Gospel ; they are all enrolled in the Promises thereof , for the encouragement of them that stand in need of forgiveness to come and sue out theirs also . Fear not then the Guilt of sin , but the Love of it , and the power of it . If we love and like sin better than forgiveness , we shall assuredly go without it . If we had but rather be pardoned in Gods way , than perish , our condition is secure . V. The same is evident from the Patience of God towards the world , and the end of it . For the clearing hereof we may observe . 1. That upon the first entrance of sin and breach of that Covenant which God had made with mankind in Adam , he might immediately have executed the Threatned Curse , and have brought eternal death upon them that sinned . Justice required that it should be so , and there was nothing in the whole creation to interpose so much as for a reprieve or a respite of vengeance . And had God then sent sinning man with the Apostate Angels that induced him into sin , immediately into eternal destruction , he would have been glorified in his Righteousness and Severity , by and among the Angels that sinned not ; or he could have created a new race of innocent creatures to have worshipped him and glorified him for his Righteous Judgement ; even as all the Elect at the last day , shall do for the destruction of ungodly men . 2. God hath not taken this course . He hath continued the race of mankind for a long season on the earth ; he hath watched over them with his Providence , and exercised exceeding Patience , forbearance and longsuffering towards them . This the Apostle Paul at large discourseth on , Acts 14. 15 , 16 , 17. Chap. 17. 24 , 25 , 26 , 27 , 28 , 29 , 30. as also Rom. 2. 4. And it is open and manifest in their event . The whole world is every day filled with tokens of the power and patience of God. Every Nation , every City , every Family is filled with them . 3. That there is a common Abuse of this patience of God visible in the world in all Generations . So it was of old ; God saw it to be so , and complained of it , Gen. 6. 5 , 6. All the evil , sin , wickedness , that hath been in the world , which no heart can conceive , no tongue can express , hath been all an abuse of this patience of God. This with the most is the consequent of Gods patience and forbearance . Men count it a season to fulfill all the abominations that their evil hearts can suggest unto them , or Satan draw them into a combination with himself in . This the state of things in the world proclaims , and every ones experience confirms . 4. Let us therefore consider what is the true and proper end of this patience of God towards the world , enduring it in sin and wickedness , for so long a season , and suffering one Generation to be multiplyed after another . Shall we think that God hath no other design , in all this Patience towards mankind in all Generations , but meerly to suffer them all and every one without Exception , to sin against him , dishonour him , provoke him , that so he may at length everlastingly destroy them all ? It is confessed that this is the Consequent , the event of it with the most , through their perverse wickedness , with their love of sin and pleasure . But is this the design of God ? his only design ? hath he no other purpose but meerly to forbear them a while in their folly , and then to avenge himself upon them ? Is this his intendment not only towards those who are obstinate in their Darkness , Ignorance and Rebellion against him , whose damnation is just and sleepeth not ; but also towards those whom he stirs up by his Grace to seek after a Remedy and Deliverance from the state of sin and death ? God forbid ; yea , such an apprehension would be contrary to all those notions of the infinite Wisdom and Goodness of God which are ingrafted upon our hearts by nature , and which all his works manifest and declare . Whatever therefore it be , this cannot be the design of God , in his patience towards the world . It cannot be , but that he must long since have cut off the whole race of mankind , if he had no other thoughts and purposes towards them . 5. If this Patience of God hath any other Intention towards any , any other effect upon some , upon any , that is to be reckoned the principal End of it , and for the sake whereof it is evidently extended unto some others consiquentially unto all . For those concerning whom God hath an especial design in his patience , being to be brought forth in the world after the ordinary way of mankind , and that in all Ages during the continuance of the world from the beginning unto the end thereof , the patience which is extended unto them must also of necessity reach unto all , in that variety wherein God is pleased to exercise it . The whole world therefore is continued under the patience of God , and the fruits of it , for the sake of some that are in it . 6. Let us therefore see what is the End of this Patience , and what it teacheth us . Now it can have no end possible but only that before rejected , unless there be forgiveness of sins with God. Unless God be ready and willing to forgive the sins of them that come to him according unto his appointment , his patience is meerly subservient unto a design of wrath , anger , severity and a Resolution to destroy . Now this is an abomination once to suppose , and would reflect unspeakable dishonour upon the Holy God. Let a Man but deal thus , and it is a token of as evil an habit of mind , and perverse , as any can befall him . Let him bear with these that are in his power in their faults , for no other end , or with no other design , but that he may take advantage to bring a greater punishment and revenge upon them , and what more vile affection , what more wretched corruption of heart and mind , can he manifest ? and shall we think that this is the whole design of the Patience of God ? God forbid . It may be objected that this Argument is not cogent , because of the instance that lyes against it in Gods dealing with the Angels , that sinned . It is evident that they fell into their transgression and Apostacy , before mankind did so : For they lead and seduced our first Parents into sin . And yet God bears with them and exerciseth patience towards them to this very day , and will do so unto the consummation of all things , when they shall be cast into the fire prepared for the Devil and his Angels . And yet it is granted , that there is no forgiveness in God for them ; so that it doth not necessarily follow , that there is so for man , because of his patience towards them . I answer , That this must be more fully spoken unto when we come to remove that great Objection against this whole Truth which was mentioned before , taken from Gods dealing with the sinning Angels , whom he spared not ; at present two or three Observations will remove it out of our way . For , 1. That the case is not the same with the sinning Angels , and the race of mankind in all Generations . There are no other Angels in this condition , but only those individuals who first sinned in their own persons . They are not in the Providence and Patience of God , multiplyed and encreased in ensuing times and seasons ; but they continue the same individual persons who first sinned and no more . So that immediate execution of the whole punishment due unto their sin , would not have prevented any encrease of them . But now with man it is otherwise . For God continues his patience towards them to the production of millions of other persons who were not actually in the first sin . Had not God so continued his forbearance , their Being and consequently their sin and misery had been prevented ; so that the case is not the same with sinning Angels and Men. 2. Indeed God exerciseth no patience toward the Angels that sinned ; and that because he had no forgiveness for them . So Peter tells us ; 2 Epistle 2. 6. God spared not the Angels that sinned but cast them down into Hell , and delivered them into chains of darkness . Immediately upon their sin they were cast out of the presence of God whose vision and enjoyment they were made for , and which they received some experience of . And they were cast into Hell , as the place of their ordinary retention , and of their present anguish under the sense of Gods curse and displeasure . And although they may some of them be permitted to compass the earth , and to walk to and fro therein to serve the ends of Gods holy wise Providence , and so to be out of their prison ; yet they are still in their chains : for they were delivered unto chains of darkness to be kept unto the last Judgement . And in these things they lye actually under the execution of the curse of God : So that there is indeed no patience exercised towards them . If a notorious Malefactor , or Murtherer be committed unto a Dungeon , and kept bound with Iron chains to prevent his escape , untill the appointed day of his solemn Judgement and Execution , without the least intention to spare him ; None will say , there is patience exercised towards him ; Things being disposed only so , as that his punishment may be secure and severe . And such is the case , such is the condition of the Angels that sinned , who are not therefore to be esteemed objects of Gods patience . 3. The reason why the full and final punishment of these Angels is reserved and respited unto the appointed season , is not for their own sakes , their good , benefit , or advantage at all ; but meerly that the end of Gods patience towards mankind might be accomplished . When this is once brought about , they shall not be spared a day , an hour , a moment . So that Gods dispensation towards them , is nothing but a meer withholding the infliction of the utmost of their punishment , until he hath accomplished the blessed ends of his patience towards mankind . But you will say ( Secondly ) Is it not said , that God willing to shew his wrath , and to make his power known , endures with much long-suffering , the Vessels of wrath fitted for destruction , Rom. 9. 22. So that it seems that the End of Gods endurance and longsuffering , to some at least , is only their fitting unto destruction . Answ. 1. It is one thing to endure with much long suffering , another thing to exercise and declare patience . The former only intimates Gods withholding for a season of that destruction which he might justly inflict , which we speak not of ; the other denotes an acting in a way of Goodness and kindness for some especial end . 2. The next Verse declares the great end of Gods patience , and answers this Objection . That he might make known the riches of his glory in the vessels of mercy which he had prepared for glory , ver . 23. This is the great End of Gods patience , which whilst he is in the pursuit of towards the Vessels of mercy ; he endureth others with much long-suffering , and forbearance . This then is fully evident , that there could be no sufficient Reason assigned of the patience of God towards sinners , but that there is forgiveness prepared for them that come to him by Christ. And this the Scripture clearly testifies unto , 2 Pet. 3. 9. The Question is , what is the reason why God forbears the Execution of his Judgement upon wicked and ungodly men . Some would have it , that God is slack ; that is regardless of the sins of men ; and takes no notice of them . No , saith the Apostle , God hath another design in his patience , and long-suffering ; what is this ? It is to manifest , that he is not willing we should perish . That is it which we have proved . For our freedom from destruction is by Repentance , which necessarily infers the forgiveness of Sin. So Paul tells us , that in the Gospel is declared what is the End of Gods patience and forbearance ; it is saith he , the remission of sins , Rom. 3. 25. Let us therefore also mind this Evidence in the Application of our selves to God for pardon . It is certain that God might have taken us from the womb , and have cast us into utter darkness . And in the course of our lives we have been guilty of such provocations , as God might justly have taken the Advantage of , to glorifie his Justice and Severity in our ruine . But yet we have lived thus long in the patience and forbearance of God. And to what end hat he thus spared us , and let pass those Advantages for our destruction , that we have put into his hand ? Is it not that he might by his patience , give us leave and space to get an interest in that forgiveness which he thus testifies to be in himself ? Let us then be encouraged by it , to use it unto the end and purpose for which it is exercised towards us . You that are yet in doubt of your condition , consider that the patience of God was extended unto you this day , this very day , that you might use it for the obtaining of the remission of your sins . Lose not this day , not one day more , as you love your souls . For wosul will be their condition , who shall perish for despising or abusing of the patience of God. VI. The faith and experience of the Saints in this world , give in testimony unto this truth ; and we know that their Record in this matter is true . Let us then ask of them what they believe , what they have found , what they have Experience of , as to the forgiveness of sin . This God himself directs and leads us unto , by appealing unto our own experience , whence he shews us that we may take relief and supportment in our distresses , Isa. 40. 28. Hast thou not heard ; hast not thou known ? Hast not thou thy self , who now cryest out that thou art lost and undone , because God hath forsaken thee , sound and known by experience the contrary from his former dealings with thee ? And if our own Experiences may confirm us against the workings of our unbelief , so may those of others also . And this is that which Eliphas directs Job unto , Chap. 6. 1. Call now if there be any that will answer thee , and to which of the Saints wilt thou look . It is not a supplication to them for help , that is intended , but an enquiry after the Experience in the case in hand , wherein he wrongfully thought they could not justifie Job . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which of the Saints , on the right hand or left , wilt thou have regard in this matter ? Some would foolishly hence seek to confirm the Invocation of the Saints departed ; when indeed if they were intended , it is rather forbidden and discountenanced than directed unto . But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 16. 2. The Saints that are in the Earth whose experiences Job is directed to enquire into and after . David makes it a great encouragement unto waiting upon God , as a God hearing prayers , that others had done so and found success , Psal. 34. 6. This poor man cryed unto the Lord , and the Lord heard him , and saved him out of his troubles . If he did so , and had that blessed Issue , why should not we do so also ? The experiences of one , are often proposed for the confirmation and establishment of others : so the same David , Come saith he , and hear all ye that fear God , and I will declare what he hath done for my soul. He contents not himself to mind them of the Word , Promises , and Providence of God , which he doth most frequently ; but he will give them the encouragement and supportment also of his own Experience . So Paul tells us , that he was comforted of God in all his tribulation , that he might be able to comfort them which are in any trouble , by the comfort wherewith he himself was comforted of God , 2 Cor. 1. 4. That is , that he might be able to communicate unto them his own experience of Gods dealing with him , and the satisfaction and Assurance that he found therein . So also he proposeth the example of Gods dealing with him in the pardon of his sins , as a great motive unto others to believe , 1 Tim. 1. 13 , 14 , 15 , 16. And this mutual communication of satisfying experiences in the things of God , or of our spiritual sense and evidence of the Power , Efficacy and Reality of Gospel Truths , being rightly managed , is of singular use to all sorts of Believers . So the same Great Apostle acquaints us in his own Example , Rom. 1. 11 , 12. I long to see you , that I may impart unto you some spiritual gift , to the end you may be established ; that is , that I may be comforted together with you by the mutual faith both of you and me : He longed not only to be instructing of them in the pursuit of the work of the Ministry committed unto him , but to confer also with them about their mutual faith , and what Experiences of the peace of God in Believing , they had attained . We have in our case called in the Testimony of the Saints in Heaven , with whom these on earth do make up one family , even that one family in Heaven and Earth which is called after the name of the Father of our Lord Jesus Christ , Eph. 3. 14 , 15. And they all agree in their Testimonie , as becomes the Family and Children of God. But these below , we may deal personally with ; whereas we gather the Witness of the other , only from what is left upon record concerning them . And for the clearing of this Evidence , sundry things are to be observed , As , 1. Men living under the profession of Religion , and not experiencing the power , vertue , and efficacy of it in their hearts are , whatever they profess , very near to Atheism , or at least exposed to great temptations thereunto . If they profess they know God , but in works deny him , they are abominable , and disobedient , and unto every good work reprobate , Tit. 1. 16. Let such men lay aside Tradition and Custome , let them give up themselves to a free and a rational consideration of things , and they will quickly find that all their profession is but a miserable self-deceiving ; and that indeed they believe not one word of the Religion which they profess . For of what their Religion affirms to be in themselves , they find not any thing true or real . And what Reason have they then to believe that the things which it speaks of that are without them , are one jot better ? If they have no Experience of what it affirms to be within them , what confidence can they have of the Reality of what it reveals to be without them ? John tells us , that he who saith he loves God whom he hath not seen , and doth not love his Brother whom he hath seen , is a lyar . Men who do not things of an equal concernment unto them wherein they may be tryed , are not to be believed in what they profess about greater things whereof no tryal can be had . So he that believes not , who experienceth not the power of that which the Religion he professeth affirms to be in him , if he sayes that he doth believe other things which he can have no Experience of , he is a lyar . For instance , he that professeth the Gospel , avows that the death of Christ doth crucifie sin , that faith purifieth the heart , that the Holy Ghost quickens and enables the soul unto duty ; that God is good and gracious unto all that come unto him ; that there is precious Communion to be obtained with him by Christ ; that there is great Joy in believing . These things are plainly , openly , frequently insisted on in the Gospel ? Hence the Apostle presseth men unto Obedience on the account of them ; and as it were leaves them at liberty from it , if they were not so , Phil. 2. 11. Now if men have lived long in the profession of these things , saying that they are so , but indeed find nothing of Truth , Reality , or Power in them , have no experience of the effects of them , in their own hearts or souls , what stable ground have they of believing any thing else in the Gospel whereof they cannot have experience ? A man professeth that the death of Christ will mortifie sin , and subdue corruption ; Why doth he believe it ? because it is so affirmed in the Gospel : How then , doth he find it to be so ? Hath it this effect upon his soul , in his own heart ? not at all ; he finds no such thing in him . How then can this man believe that Jesus Christ is the Son of God , because it is affirmed in the Gospel ; seeing that he finds no real truth of that which it affirms to be in himself ? So our Saviour argues , John 3. 12. If I have told you earthly things and ye believe not ; how will you believe , if I tell you heavenly things ? If you believe not the doctrine of Regeneration , which you ought to have experience of , as a thing that is wrought in the hearts of men on the earth ; how can you assent unto those heavenly mysteries of the Gospel , which at first are to be received by a pure Act of faith , without any present sense or experience . Of all dangers therefore in profession , let professors take heed of this ; namely , of a customary , traditional , or doctrinal owning such truths , as ought to have their effects and accomplishment in themselves , whilst they have no experience of the reality and efficacy of them . This is plainly to have a form of godliness , and to deny the power thereof . And of this sort of men do we see many turning Atheists , Scoffers , and open Apostates ; they find in themselves that their profession was a lye ; and that in truth they had none of those things which they talked of ; And to what end should they continue longer in the avowing of that which is not ? Besides finding these things which they have professed to be in them , not to be so ; they think that what they have believed of the things that are without them , are of no other nature , and so reject them alltogether . You will say then , What shall a man do who cannot find or obtain an experience in himself of what is affirmed in the Word ? he cannot find the death of Christ crucifying sin in him , and he cannot find the Holy Ghost sanctifying his nature , or obtain Joy in believing . What shall he then do ? Shall he not believe , or profess those things to be so , because he cannot obtaine a blessed Experience of them ? I answer , Our Saviour hath perfectly given direction in this case , John 7. 17. If any man will do his will he shall know of the doctrine , whether it be of God , or whether I speak of my self . Continue in following after the things revealed in the Doctrine of the Gospel , and you shall have a satisfactory experience that they are true , and that they are of God ; cease not to act faith on them and you shall find their effects ; for then shall we know , if we follow on to know the Lord , Hoseah 6. 3. Experience will ensue upon permanency in faith and obedience . Yea , the first Act of sincere believing , will be accompanied with such a taste , will give the soul so much experience as to produce a firm adherence unto the things believed . And this is the way to prove , what is that good and acceptable and perfect Will of God , which is revealed unto us , Rom. 12. 2. 2. Where there is an inward spiritual Experience of the power , reality and efficacy of any supernatural truth ; It gives great satisfaction , stability and Assurance unto the soul. It puts the soul out of danger , or suspicion of being deceived ; and gives it to have the Testimony of God in it self . So the Apostle tells us , He that believeth on the Son of God hath the witness in himself , 1 John 5. 9. He had discoursed of the manifold testimony that is given in Heaven by all the holy Persons of the Trinity , and on earth by Grace and Ordinances , unto the forgiveness of sin , and eternal life to be obtained by Jesus Christ. And this Record is true , firm , and stable , an abiding foundation for souls to rest upon , that will never deceive them . But yet all this while it is without us ; It is that which we have no Experience of in our selves : Only we rest upon it , because of the Authority and faithfulness of them that give it . But now he that actually believeth , he hath the Testimony in himself ; he hath by experience a real evidence and assurance of the things testified unto , namely that God hath given us eternal life . And that this life is in the Son , v. 12. Let us then a little consider , wherein this evidence consisteth , and from whence this Assurance ariseth . To this end some few things must be considered : As , 1. That there is a great Answerableness , and Correspondency between the heart of a Believer , and the truth that he doth believe . As the Word is in the Gospel , so is Grace in the heart ; yea , they are the same thing variously expressed , Rom. 6. 17. You have obeyed from the heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the form of Doctrine delivered unto you . As our Translation doth not , so I know not how in so few words to express that which is emphatically here insinuated by the Holy Ghost . The meaning is , that the Doctrine of the Gospel begets the form , figure , image , or likeness of it self in the hearts of them that believe : So they are cast into the mould of it . As is the one , so is the other . The principle of Grace in the heart , and that in the Word , are as children of the same Parent , compleatly resembling and representing one another . Grace is a living Word , and the Word is figured , limned Grace : As is Regeneration , so is a Regenerate heart : As is the Doctrine of faith , so is a Believer . And this gives great Evidence unto , and Assurance of the things that are believed . As we have heard , so we have seen and found it ; such a soul can produce the duplicate of the Word , and so adjust all things thereby . 2. That the first Original Expression of Divine Truth is not in the Word , no not as given out from the infinite Abysse of Divine Wisdom and Veracity , but it is first hid , laid up , and expressed in the Person of Christ. He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first pattern of truth which from him is expressed in the Word , and from , and by the Word , impressed on the hearts of Believers ; so that as it hath pleased God that all the treasures of Wisdom and Knowledge should be in him , dwell in him , have their principal residence in him , Col. 2. 3. So the whole Word is but a Revelation of the Truth in Christ , or an expression of his Image and likeness to the Sons of men . Thus we are said to learn the Truth as it is in Jesus , Eph. 4. 21. It is in Jesus originally , and from really , and from him it is communicated unto us by the Word . We are thereby taught , and do learn it ; for thereby as the Apostle proceeds , we are renued in the Spirit of our mind , and do put on the new man which after God is created in Righteousness , and true Holiness , ver . 23 , 24. First , the Truth is in Jesus ; then it is expressed in the Word ; this Word learned , and believed , becomes Grace in the heart , every way answering unto the Lord Christ his Image from whom this transforming Truth did thus proceed . Nay , this is carried by the Apostle yet higher , namely unto God the Father himself whose Image Christ is , and Believers his , through the Word , 2 Cor. 3. 18. We all with open face beholding as in a glass the glory of the Lord , are changed into the same Image , from glory to glory by the Spirit of the Lord , whereunto add , Chap. 4. 6. God who commanded light to shine out of darkness , hath shined into our hearts to give the light of the knowledge of God in the face of Jesus Christ. The first pattern or example of all Truth and Holiness is God himself : hereof Christ is the Image . ver . 4. Christ is the Image of God , The brightness of his glory , and the express Image of his person , Heb. 1. 3. The Image of the invisible God , Col. 1. 15. Hence we are said to see the glory of God in the face of Jesus Christ ; because he being his Image , the Love , Grace , and Truth of the Father are represented and made conspicuous in him . For we are said to behold it in his face , because of the open and illustrious manifestation of the glory of God in him . And how do we behold this glory ? in a Glass ( as in a glass ) that is , in the Gospel , which hath the Image and likeness of Christ , who is the Image of God reflected upon it , and communicated unto it . So have we traced Truth , and Grace , from the Person of the Father , unto the Son as Mediator , and thence transfused into the Word . In the Father it is Essentially ; in Jesus Christ originally and exemplarily ; and in the Word as in a transcript or Copy . But doth it abide there ? No , God by the Word of the Gospel shines into our hearts , Chap. 4 6. He irradiates our minds with a saving light into it , and apprehension of it . And what thence ensues ? the soul of a believer is changed into the same Image by the effectual working of the Holy Ghost , Chap. 3. 18. that is , the likeness of Christ implanted on the Word , is impressed on the soul it self , whereby it is renewed into the Image of God , whereunto it was at first created . This brings all into a perfect Harmony . There is not where Gospel Truth is effectually received , and experienced in the soul , only a consonancy meerly between the soul and the Word , but between the soul and Christ by the Word , and the soul and God by Christ. And this gives assured establishment unto the soul in the things that it doth believe . Divine Truth so conveyed unto us , is firm , stable , and immoveable . And we can say of it in a spiritual sense , that which we have heard , that which we have seen with our eyes , which we have looked upon , and our hands have handled of the word of life , we know to be true . Yea , a Believer is a Testimony to the certainty of truth in what he is , much beyond what he is in all that he saith . Words may be pretended ; Real effects have their Testimony inseparably annexed unto them . 3. Hence it appears that there must needs be great Assurance of those Truths which are thus received , and believed . For hereby are the senses exercised to discern good and evil . Heb. 15. 14. Where there is a spiritual sense of Truth , of the Good and Evil that is in Doctrines , from an inward experience of what is so good , and from thence an Aversation unto the contrary ; and this obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by reason of an habit , or an habitual frame of heart , there is strength , there is stedfasiness , and Assurance . This is the teaching of the Unction , which will not , which cannot deceive . Hence many of old and of late , that could not dispute , could yet dye for the truth . He that came to another , and went about to prove by Sophistical reasonings that there was no such thing as motion ; had only this return from him , who either was not able to answer his cavilling , or unwilling to put himself to trouble about it , he arose and walking up and down gave him a real confutation of his Sophystrie . It is so in this case ; when a soul hath a real experience of the Grace of God , of the Pardon of sins , of the Vertue and Efficacy of the death of Christ , of Justification by his blood , and peace with God by believing ; let men or Devils , or Angels from Heaven oppose these things , if it cannot answer their Sophisms , yet he can rise up and walk : he can with all holy confidence and Assurance oppose his own satisfying experience unto all their arguings and suggestions . A man will not be disputed out of what he sees and feels . And a Believer will abide as firmly by his spiritual sense , as any man can by his natural . This is the meaning of that Prayer of the Apostle , Col. 2. 2. That your hearts might be comforted , being knit together in love , unto all riches of the full Assurance of understanding , to the acknowledgement of the mysterie of God , and of the Father and of Christ. Understanding in the mysteries of the Gospel they had ; but he prayes that by a farther experience of it , they might come to the Assurance of understanding . To be true , is the property of the Doctrine it self , to be certain or assured is the property of our minds . Now this experience doth so unite the mind and truth , that we say , such a Truth is most certain , whereas certainty is indeed the property of our minds or their knowledge , and not of the truth known . It is certain unto us , that is , we have an assured knowledge of it , by the Experience we have of it . This is the Assurance of Understanding here mentioned . And he further prayes , that we may come to the Riches of this Assurance ; that is to an abundant plentiful Assurance . And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the acknowledgement of the Mysterie of God , owning it from a sense and experience of its excellency and worth . And this is in the Nature of all Gospel Truths ; they are fitted and suited to be experienced by a believing soul. There is nothing in them so sublime and high , nothing so mysterious , nothing so seemingly low and outwardly contemptible , but that a gracious soul hath experience of an Excellency , Reality , Power and Efficacy in it all . For instance ; look on that which concerns the Order and Worship of the Gospel : This seems to many to be a meer external thing , whereof a soul can have no inward sense or relish . Notions there are many about it , and endless contentions , but what more ? why let a gracious soul in simplicity and sincerity of Spirit , give up himself to walk with Christ according to his Appointment , and he shall quickly find such a taste and relish in the fellowship of the Gospel , in the Communion of Saints , and of Christ amongst them , as that he shall come up to such Riches of Assurance in the Understanding and Acknowledgement of the wayes of the Lord , as others by their disputing can never attain unto . What is so High , Glorious , and Mysterious as the Doctrine of the ever blessed Trinity ? Some wise men have thought meet to keep it veiled from ordinary Christians : And some have delivered it in such terms , as that they can understand nothing by them . But take a Believer who hath tasted how gracious the Lord is , in the Eternal Love of the Father , the great Undertaking of the Son in the work of Mediation and Redemption , with the Almighty work of the Spirit creating Grace and comfort in the soul , and hath had an experience of the Love , Holiness and Power of God in them all , and he will with more firm confidence adhere to this mysterious Truth , being lead into it and confirmed in it , by some few plain Testimonies of the Word than a thousand Disputers shall do , who only have the notion of it in their minds . Let a real Tryal come , and this will appear . Few will be found to sacrifice their lives on bare speculations . Experience will give Assurance and Stability . We have thus cleared the credit of the Testimony , now to be improved . It is evident on these grounds , that there is a great certainty in those Truths , whereof Believers have experience . Where they communicate their power unto the heart , they give an unquestionable Assurance of their Truths . And when that is once realized in the soul , all disputes about it are put to silence . These things being so , let us enquire into the faith and experience of the Saints on the Earth , as to what they know of the Truth proposed unto confirmation ; namely , that there is forgiveness with God. Let us go to some poor soul that now walks comfortably under the Light of Gods countenance , and say unto him , Did we not know you some while since to be full of sadness , and great anxiety of Spirit ; yea , sorrowful almost to death and bitter in soul ? Answ. Yes saith he , so it was indeed ; my dayes were consumed with mourning , and my life with sorrow ; and I walked heavily in fear and bitterness of Spirit all the day long . Why what ayled you , what was the matter with you ; seeing as to the outward things you were in Peace ? Answ. The Law of God had laid hold upon me , and slain me ; I found my self thereby a woful sinner , yea , overwhelmed with the guilt of sin . Every moment I expected Tribulation and wrath from the hand of God ; My sore ran in the night and ceased not , and my soul refused comfort . How is it then that you are thus delivered that you are no more sad ? Where have you found ease and peace ? have you been by any means delivered , or did your trouble wear off , and depart of its own accord ? Answ. Alas no ; had I not met with an effectual Remedy , I had sunk and everlastingly perished . What course did you take ? Answ. I went unto him by Jesus Christ against whom I have sinned , and have found him better unto me , than I could expect , or ever should have believed , had not he overpowred my heart by his Spirit . Instead of wrath which I feared , and that justly because I had deserved it , he said unto me in Christ , fury is not in me . For a long time I could not believe it ; I thought it impossible that there should be mercy and pardon for me , or such a one as I. But he still supported me , sometimes by one means , sometimes by another : untill taking my soul near to himself , he caused me to see the folly of my unbelieving heart , and the vileness of the hard thoughts I had of him , and that indeed there is with him forgiveness and plenteous Redemption . This hath taken away all my sorrows , and given me quietness with Rest and Assurance . But are you sure now that this is so , may you not possibly be deceived ? Answ. Sayes the soul ; I have not the least suspicion of any such matter ; and if at any time ought doth arise to that purpose , it is quickly overcome . But how are you confirmed in this perswasion ? Answ. That sense of it which I have in my heart , that sweetness and rest which I have experience of , that influence it hath upon my soul , that Obligation I find laid upon me by it unto all thankful Obedience ; that Relief , Supportment and Consolation that it hath afforded me in tryals and troubles , in the mouth of the Grave , and Entrances of Eternity , all answering what is declared concerning these things in the Word , will not suffer me to be deceived . I could not indeed receive it , untill God was pleased to speak it unto me . But now let Satan do his utmost , I shall never cease to bear this Testimony , that there is mercy and forgiveness with him . How many thousands may we find of these in the world , who have had such a seal of this Truth in their hearts , as they cannot only securely lay down their lives in the confirmation of it , if called thereunto , but also do chearfully and triumphantly venture their Eternal Concernments upon it . Yea , this is the rise of all that peace , serenity of mind , and strong consolation which in this world they are made partakers of . Now this is to me , on the principles before laid down , an evidence great and important . God hath not manifested this Truth unto the Saints , thus copied it out of his word , and exemplified it in their souls , to leave them under any possibility of being deceived . Institution of Religious Worship an Evidence of Forgiveness . 6. Gods Institution of Religious Worship and Honor therein to be rendred unto him by sinners , is another Evidence , that there is forgivenesswith him . I have instanced before in one particular of Worship to this purpose ; namely , in that of Sacrifices . But therein we intended only their particular nature and signification , how they declared and manifested Reconciliation , Attonement , and Pardon . That now aimed at , is to shew , how all the Worship that God hath appointed unto us , and all the Honour which we give unto his holy Majesty thereby , is built upon the same foundation , namely , a supposition of forgiveness ; and is appointed to teach it , and to ascertain us of it , which shall briefly be declared . To this end observe , 1. That the General End of all Divine and Religious Worship is to raise unto God a Revenue of glory out of the creation . Such is Gods infinite natural self-sufficiency , that he stands in need of no such Glory and Honour . He was in himself no less infinitely and eternally glorious , before the Creation of all or any thing whatever , than he will be , when he shall be encompassed about with the praises of all the works of his hands . And such is his absolute perfection , that no Honor given unto him , no Admiration of him , no Ascription of Glory and praise , can add any thing unto him . Hence saith the Psalmist , My goodness extends not unto thee , Psal. 16. 2. It doth not so reach thee , as to add unto thee , to profit thee , as it may do the Saints that are on the Earth . As he in Job , Chap. 22. 23. Can a man be profitable unto God , as he that is wise may be profitable unto himself ? Is it any pleasure to the Almighty that thou art righteous , or is it gain unto him that thou makest thy wayes perfect ? There is no doubt , but that it is well pleasing unto God , that we should be righteous and upright . But we do him not a pleasure therein , as though he stood in need of it , or it were advantage or gain unto him . And again , Chap. 35. 7. If thou be Righteous what givest thou him , or what receiveth he at thine hand ? And the Reason of all this the Apostle gives us , Rom. 11. 36. Of him , and through him , and to him are all things . Being the first Soveraign Cause , and last absolute End of all things , every way perfect and self-sufficient , nothing can be added unto him . Or as the same Apostle speaks ; God that made the world and all things therein , seeing that he is Lord of Heaven and Earth , is not worshipped with mens hands , as though he needed any thing , seeing he giveth unto all life and breath , and all things , Acts 17. 24 , 25. As he himself pleads at large , Psal. 50. 7 , 8 , 9 , 10 , 11 , 12 , 13. 2. Wherefore , All the Revenue of Glory that God will receive by his Worship , depends meerly on his own voluntary Choice and Appointment . All Worship , I say , depends now on the Soveraign Will and pleasure of God. It is true there is a natural Worship due from rational creatures , by the Law of their Creation . This was indispensably and absolutely necessary at first . The very Being of God , and order of things required that it should be so . Supposing that God had made such creatures as we are , it could not be , but that Moral Obedience was due unto him ; namely , that he should be believed in , trusted and obeyed as the First Cause , Last End , and Soveraign Lord of all . But the entrance of sin , laying the sinner absolutely under the Curse of God , utterly put an end to this Order of things . Man was now to have perished immediately , and an end to be put unto the Law of this Obedience . But here , in the Soveraign Will of God an Interposition was made between sin and the sentence ; and man was respited from destruction . All Worship following hereon , even that which was before natural by the Law of creation , is now resolved into an Arbitrary Act of Gods will. And unto this end is all worship designed , namely to give glory unto God. For as God hath said , that he will be sanctified in all that draw nigh unto him , that is in his worship , and that therein he will be glorified , Lev. 10. 3. and that he that offereth him praise , that is performeth any part of his Worship and Service , Glorifieth him , Psal. 50. 23. So the nature of the thing it self declareth that it can have no other end . By this he hath all his glory even from the inanimate Creation . 4. Consider , That God hath not prescribed any Worship of himself , unto the Angels that sinned . They are indeed under his Power , and he useth them as he pleaseth to serve the ends of his holy Providence . Bounds he prescribes unto them by his Power , and keeps them in dread of the full execution of his Wrath. But he requires not of them that they should believe in him . They believe indeed and tremble . They have a natural Apprehension of the Being , Power , Providence , Holiness and Righteousness of God , which is inseparable from their Natures ; and they have an expectation from thence of that punishment , and vengeance which is due unto them , which is inseparable from them as sinners . And this is their faith . But to believe in God , that is , to put their trust in him , to resign up themselves unto him , God requires it not of them . The same is the case with them also , as to Love , and Fear , and Delight , all inward Affections which are the proper Worship of God. These they have not , nor doth God any longer require them in them . They eternally cast them off in their first sin . And where these are not , where they are not required , where they cannot be , there no outward Worship can be prescribed or appointed . For External instituted Worship is nothing but the way that God assigns , and chooseth to express and exercise the inward Affections of our minds towards him . He rules the fallen Angels per nutum Providentiae , not per verbum praecepti . Now as God dealt with the Angels , so also would he have dealt with mankind , had he left them all under the Curse without remedy or hope of relief . As he doth with them , he eternally satisfies himself in that Revenue of Glory which ariseth unto him in their punishment ; so also he would have done with these , had there been no forgiveness with him for them . He would not have required them to fear , love or obey him , or have appointed unto them any way of Worship , whereby to express such affections towards him . For to what end should he have done it ? What Righteousness would admit , that Service Duty and Obedience should be prescribed unto them , who could not , ought not to have any Expectation or hope of Acceptance or Reward ? This is contrary to the very first notion which God requires in us of his Nature . For he that cometh unto God , must believe that he is , and that he is a Rewarder of all them that diligently seek him , Heb. 11. 6. which would not be so , should he appoint a voluntary Worship , and not propose a Reward to the Worshippers . Wherefore , 3. It is evident that God by the prescription of a Worship unto sinners , doth fully declare that there is forgiveness with him for them . For , 1. He manifests thereby that he is willing to receive a new Revenue of Glory from them . This , as we have proved is the end of Worship . This he would never have done , but with a design of Accepting and Rewarding to his creatures . For do we think that he will be beholding unto them ? That he will take and admit of their voluntary reasonable service according to his Will and Command , without giving them a Reward , yea , and such on one as their Obedience holds no proportion unto ? no such thing would become his infinite sell sufficiency Goodness and Bounty . This the Wife of Manoah well pleads , Judg. 13. 23. If saith she , the Lord were pleased to kill us , he would not have received a meat offering , and a burnt-ofsering , at our hands . His Acceptance of Worship from us , is an infallible Demonstration , that he will not execute against us the severity of the first curse . And this is clearly evidenced in the first Record of solemn instituted Worship performed by sinners , Gen. 4 4. God had Respect unto Abel and his Offering . Some think that God gave a visible pledge of his acceptance of Abel and his Offering ; it may be it was by fire from Heaven . For how else should Cain so instantly know , that his Brother and his Offering were accepted , but that he and his were refused ? However it were , it is evident that what Testimony God gave of the Acceptance of his Offering , the same he gave concerning his Person ; and that in the first place he had respect unto Abel and then to his Offering . And therefore the Apostle saith , that hereby he obtained witness that he was Righteous , Heb. 11. 4. that is , the Witness or Testimony of God himself . Now this was in the forgiveness of his sins ; without which , he could neither be Righteous nor accepted , for he was a sinner . This God declared by Acceptance of his Worship . And thus we also , if we have any Testimony of Gods Acceptance of us in any part of his Worship , should employ it to the same end . Hath God enlarged our hearts in prayer ? hath he given us an Answer unto any of our supplications ; hath he refreshed our hearts in the preaching and dispensation of the Word , or any other Ordinance ? We are not to rest in the particular , about which our communion with him hath been . Our doing so is the cause why we lose our experiences . They lye scattered up and down , separated from their proper root , and so are easily lost . But this is that which we should first improve such particular experiences in the Worship of God unto ; namely , that God hath pardoned our sins , and accepted our persons thereon ; for without that , none of our Worship or Service would please him , or be accepted with him . 2. Hereby God lets us know , that he deals with us upon new Terms , so that notwithstanding sin , we may enjoy his love and favour . For this we have the engagement of his Truth and Veracity , and he cannot deceive us ; but yet by this command of his for his Worship , we should be deceived if there were not forgiveness with him . For it gives us encouragement to expect , and Assurance of finding Acceptance with him , which without it cannot be obtained . This then God declares by his Institution of , and command for his Worship , namely , that there is nothing that shall indispensably hinder those who give-up themselves unto the Obedience of Gods commands , from enjoying his love , and favour , and communion with him . 4. For matter of fact ; it is known and confessed that God hath appointed a Worship for sinners to perform . All the Institutions of the Old and New Testament bear witness hereunto . God was the Author of them . And men know not what they do , when either they neglect them , or would be intermixing their own Imaginations with them . What can the mind of man conceive or invent that may have any influence into this matter , to secure the souls of Believers of their Acceptance with God ? Is there any need of their Testimony to the Truth , Faithfulness , and Goodness of God ? These things he hath taken upon himself . This then is that which is to be fixed on our souls , upon our first Invitation unto Religious Worship ; namely that God intends a new Revenue of Glory from us , and therefore declares that there is a way for the taking away of our sins , without which we can give no Glory to him by our Obedience , and this is done only by forgiveness . 5. There are some Ordinances of Worship appointed for this very end and purpose to confirm unto us the forgiveness of sin . Especially in that Worship which is instituted by the Lord Jesus under the New Testament . I shall instance in one or two . First , The Ordinance of Baptism . This was accompanied with the dawning of the Gospel , in the Ministry of John Baptist . And he expresly declared in his Sermons upon it , that it was instituted of God to declare the Remission of sins , Mark 1. 4. It is true , the Lord Christ submitted unto that Ordinance , ( and was baptized by John ) who had no sin . But this belonged unto the Obedience which God required of him , as for our sakes , he was made under the Law. He was to observe all Ordinances and Institutions of the Worship of God ; not for any need he had in his own Person of the especial Ends and significations of some of them ; yet as he was our Sponsor , surety , and Mediator standing in our stead in all that he so did , he was to yield obedience unto them , that so he might fulfill all Righteousness , Matth. 3. 13. So was he circumcised , so he was baptized , both which had respect unto sin , though absolutely free from all sin in his own Person ; and that because he was free from no Obedience unto any Command of God. But as was said , Baptism it self as appointed to be an Ordinance of Worship for sinners to observe , was a Declaration of that forgiveness that is with God. It was so in its first Institution . God calls a man in a marvellous and miraculous manner ; gives him a Ministry from Heaven ; commands him to Go and Baptize all those who confessing their sins , and professing Repentance of them , should come to him , to have a Testimony of forgiveness . And as to the especial nature of this Ordinance , he appoints it to be such , as to represent the certainty and truth of his Grace in pardon , unto their senses by a visible pledge . He lets them know that he would take away their sin , wherein their spiritual defilement doth consist , even as Water takes away the outward filth of the body ; and that hereby they shall be saved , as surely as Noah and his Family were saved in the Ark swimming upon the waters , 1 Pet. 3. 21. Now how great a deceit must needs in this whole matter have been put upon poor sinners , if it were not infallibly certain , that they might obtain forgiveness with God. After the Entrance of this Ordinance in the Ministry of John , the Lord Christ takes it into his own hand , and commands the observation of it unto all his Disciples . I dispute not now , who are the proper immediate objects of it ; whether they only who actually can make profession of their faith , or Believers with their infant seed . For my part , I believe that all whom Christ loves and pardons are to be made partakers of the pledge thereof . And the sole Reason which they of old insisted on , why the infants of Believing Parents should not be baptized ; was because they thought they had no sin , and therein we know their mistake . But I treat not now of these things ; only this I say is certain , that in the prescription of this Ordinance unto his Church , the great Intention of the Lord Christ was to ascertain unto us the forgiveness of sins . And sinners are invited to a participation of this Ordinance for that End , that they may receive the pardon of their sins ; that is an infallible pledge and Assurance of it , Acts 2. 38. And the very nature of it declareth this to be its End , as was before intimated . This is another engagement of the Truth and Faithfulness and Holiness of God , so that we cannot be deceived in this matter . There is , saith God forgiveness with me ; saith the soul , how Lord shall I know , how shall I come to be assured of it , for by reason of the perpetual Accusations of Conscience , and the Curse of the Law upon the guilt of my sin , I find it a very hard matter for me to believe : Like Gideon I would have a Token of it : why behold saith God , I will give thee a pledge and a token of it which cannot deceive thee . When the world of old had been overwhelmed with a deluge of waters by reason of their sins , and those who remained , though they had just cause to fear that the same Judgement would again befall them or their posterity , because they saw there was like to be the same cause of it , the thoughts and imaginations of the hearts of men being evil still , and that continually ; to secure them against these fears , I told them that I would destroy the earth no more with water ; and I gave them a token of my faithfulness therein , by placing my bow in the cloud . And have I failed them ? though the sin and wickedness of the world hath been since that day unspeakably great , yet mankind is not drowned again , nor ever shall be : I will not deceive their expectation from the token I have given them . Wherever then there is a word of promise confirmed with a token , never fear a disappointment . But so is this matter . I have declared that there is forgiveness with me , and to give you assurance thereof , I have ordained this pledge and sign , as a seal of my word , to take away all doubts and suspicion of your being deceived . As the world shall be drowned no more , so neither shall they who believe , come short of forgiveness . And this is the Use which we ought to make of this Ordinance . It is Gods security of the pardon of our sins , which we may safely rest in . 2. The same is the End of that other Great Ordinance of the Church , the Supper of the Lord. The same thing is therein confirmed unto us by another Sign , Pledge , Token , or Seal . We have shewed before , what respect Gospel forgiveness hath unto the death or blood of Jesus Christ. That is the Means whereby for us it is procured , the Way whereby it comes forth from God , unto the Glory of his Righteousness and Grace , which afterwards must be more distinctly insisted on . This Ordinance therefore designed and appointed on purpose for the Representation and calling to Remembrance of the death of Christ , with the communication of the benefits thereof unto them that believe ; doth principally intend our faith and comfort in the Truth under consideration . And therefore in the very Institution of it , besides the General End before mentioned , which had been sufficient for our security , there is moreover added an especial mention of the forgiveness of sin ; for so speaks our Saviour in the Institution of it for the use of the Church unto the end of the world , Matth. 26. 28. This is my blood of the New Testament which is shed for many for the Remission of sins . As if he had said , The end for which I have appointed the Observance of this Duty and Service unto you , is that I may testifie thereby unto you , that by my Blood , the Sacrifice of my self , and the Attonement made thereby , I have purchased for you the Remission of your sins , which you shall assuredly be made partakers of . And more I shall not add unto this consideration , because the death of Christ respected in this Ordinance , will again occurr unto us . 3. What is the end of all Church Order , Assemblies , and Worship ? What is a Church ? Is it not a company of sinners gathered together according unto Gods appointment , to give glory and praise to him for pardoning Grace , for the forgiveness of sins , and to yield him that obedience which he requires from us , on the account of his having so dealt with us ? This is the nature , this is the end of a Church . He that understandeth it not , he that useth it not unto that End , doth but abuse that great Institution . And such abuse the world is full of . Some endeavour to make their own secular Advantages by the pretence of the Church . Some discharge the duty required in it , with some secret hopes that it shall be their Righteousness before God. Some answer only their Light and Convictions in an empty profession . This alone is the true end , the true Use of it . We assemble our selves to learn that there is forgiveness with God through Christ ; to pray that we may be made partakers of it . To bless and praise God for our Interest in it , to engage our selves unto that Obedience which he requires upon the account of it . And were this constantly upon our minds , and in our designs , we might be more established in the faith of it , than it may be the most of us are . 4. One particular instance more of this nature shall conclude this Evidence : God hath commanded us , the Lord Christ hath taught us to pray for the pardon of sin , which gives us unquestionable security that it may be attained , that it is to be found in God ; for the clearing whereof observe , 1. That the Lord Christ in the Revelation of the Will of God unto us , as unto the duty that he required at our hands , hath taught and instructed us to pray for the forgiveness of sin . It is one of the Petitions which he hath left on record for our use and imitation in that summary of all prayer which he hath given us , Matth. 6. 12. Forgive us our debts , our trespasses , our sins : Some contend that this is a form of prayer to be used in the prescript limited words of it . All grant that it is a Rule for prayer , comprizing the heads of all necessary things , that we are to pray for , and obliging us to make supplications for them . So then upon the Authority of God revealed unto us by Jesus Christ , we are bound in duty to pray for pardon of sins , or forgiveness . 2. On this supposition , it is the highest Blasphemy and reproach of God imaginable , to conceive that there is not forgiveness with him for us . Indeed if we should go upon our own heads without his Warranty and Authority , to ask any thing at his hand , we might well expect to meet with disappointment . For what should encourage us unto any such boldness ? But now when God himself shall command us to come , and ask any thing from him , so making it thereby our Duty , and that the neglect thereof should be our great sin and Rebellion against him ; to suppose he hath not the thing in his Power to bestow on us , or that his Will is wholly averse from so doing , is to reproach him with want of Truth , Faithfulness and Holiness , and not to be God. For what sincerity can be in such proceedings ? Is it consistent with any Divine Excellency ? Could it have any other end , but to deceive poor creatures ? either to delude them if they do pray according to his command , or to involve them in further guilt , if they do not ? God forbid any such thoughts should enter into our hearts . But , 3. To put this whole matter out of question , God hath promised to hear our prayers , and in particular those which we make unto him for the forgiveness of sin . So our Saviour hath assured us , that what we ask in his name , it shall be done for us . And he hath , as we have shewed , taught us to ask this very thing of God as our Heavenly Father ; that is in his name . For in and through him alone is he a Father unto us . I need not insist on particular Promises to this purpose , they are as you know multiplyed in the Scriptures . What hath been spoken may suffice to establish our present Argument , namely , that Gods prescription of Religious Worship unto sinners , doth undeniably prove that with him there is forgiveness ; especially considering that the principal parts of the Worship so prescribed and appointed by him , are peculiarly designed to confirm us in the faith thereof . And this is the design of the words that we do insist upon ; There is forgiveness with thee , that thou maist be feared . The fear of God , as we have shewed in the Old Testament , doth frequently express not that gracious Affection of our minds , which is distinctly so called ; but that whole Worship of God wherein that and all other Gracious Affections towards God are to be exercised . Now the Psalmist tells us , that the foundation of this fear or Worship , and the only motive and encouragement for sinners to engage in it , and give up themselves unto it is this , that there is forgiveness with God. Without this no sinner could fear , serve , or worship him . This therefore is undeniably proved by the Institution of this Worship , which was proposed unto confirmation . The end of all these things , as we shall afterwards at large declare , is to encourage poor sinners to believe , and to evidence how inexcusable they will be left , who notwithstanding all this , do through the power of their lusts and unbelief , refuse to come to God in Christ that they may be pardoned . Yea , the laying open of the certainty and fulness of the evidence given unto this truth , makes it plain and conspicuous , whence it is that men perish in and for their sins . Is it for want of Mercy , Goodness , Grace or Patience in God ? Is it through any defect in the Mediation of the Lord Christ ? Is it for want of the mightiest encouragements and most infallible Assurances that with God there is Forgiveness ? Not at all , but meerly on the account of their own obstinacy , stubbornness and perversness . They will not come unto this Light , yea they hate it , because their deeds are evil . They will not come to Christ , that they may have life . It is meerly darkness , blindness , and love of sin , that brings men to destruction . And this is laid open , and all pretences and excuses are removed , and the shame of mens lusts made naked by the full confirmation of this Truth , which God hath furnished us withal . Take heed you that hear or read these things ; if they are not mixed with faith , they will add greatly to your misery . Every Argument will be your Torment . But these considerations must be insisted on afterwards , Moreover if you will take into your minds what hath been delivered in particular , concerning the nature and end of the Worship of God which you attend unto , you may be instructed in the use and due observation of it . When you address your selves unto it , remember that this is that which God requires of you who are sinners . That this he would not have done , but with thoughts and intention of mercy for sinners . Bless him with all your souls , that this is laid as the Foundation of all that you have to do with him . You are not utterly cast off , because you are sinners . Let this support and warm your hearts , when you go to hear , to pray , or any duty of Worship . Consider what is your principal work in the whole . You are going to deal with God about Forgiveness , in the Being , Causes , Consequents , and Effects of it . Hearken what he speaks , declares , or reveals about it ; mix his Revelation and Promises with faith . Enquire diligently into all the Obedience and Thankfulness , all those duties of Holiness , and Righteousness , which he justly expects from them who are made partakers of it ; so shall you observe the Worship of God unto his Glory , and your own Advantage . The giving and establishing of the New Covenant another Evidence of Forgiveness with God. The Oath of God engaged in the confirmation thereof . VIII . Another Evidence hereof may be taken from the making , establishing and ratifying of the New Covenant . That God would make a new Covenant with his people is often promised , often declared . See among other places , Jer. 31. 31 , 32. and that he hath done so accordingly , the Apostle at large doth manifest , Heb. 8. 8 , 9 , 10 , 11 , 12. Now herein sundry things unto our present purpose may be considered . For , 1. It is supposed that God had before made another Covenant with mankind . With reference hereunto is this said to be a new one . It is opposed unto another that was before it , and in comparison whereof that is called old , and this said to be new , as the Apostle speaks expresly in the place before mentioned . Now a Covenant between God and man is a thing Great and Marvellous ; whether we consider the nature of it , or the Ends of it ; In its own nature it is a Convention , Compact and Agreement , for some certain ends and purposes between the Holy Creator and his poor creatures . How infinite , how unspeakable must needs the Grace and Condescention of God in this matter be ? For what is poor miserable man , that God should set his heart upon him , that he should as it were give bounds to his Soveraignty over him , and enter into terms of Agreement with him ? For whereas before , he was a meer object of his Absolute Dominion , made at his Will , and for his Pleasure , and on the same reasons to be crushed at any time into nothing ; Now he hath a bottom , and ground given him to stand upon , whereon to expect good things from God , upon the account of his Faithfulness and Righteousness . God , in a Covenant , gives those holy properties of his Nature unto his Creatures : as his hand or arm for him to lay hold upon , and by them to plead and argue with him . And without this a man could have no foundation for any entercourse or Communion with God , or of any expectation from him ; nor any direction how to deal with him in any of his concernments . Great and signal then was the condescension in God , to take his poor Creature into Covenant with himself . And especially will this be manifest , if we consider the Ends of it , and why it is that God thus deals with man. Now these are no other than that man might serve him aright , be blessed by him , and be brought unto the everlasting enjoyment of him , all unto his Glory . These are the Ends of every Covenant that God takes us into with himself . And these are the whole of man. No more is required of us in a way of duty ; no more can be required by us to make us blessed and happy , but what is contained in them . That we might live to God , be accepted with him , and come to the eternal fruition of him , is the whole of man ; All that we were made for , or are capable of ; and these are the Ends of every Covenant that God makes with men ; being all comprized in that solemn word , that he will be their God , and they shall be his people . Secondly , This being the Nature , this the End of a Covenant , there must be some great and important cause , to change , alter , and abrogate a Covenant once made and established , to lay aside one Covenant , and to enter into another . And yet this the Apostle sayes expresly that God had done , Heb. 8. 13. and proves it , because himself calls that which he promised , a New Covenant , which undeniably confirms two things . First , That the other was become old ; and Secondly , That being become so , it was changed , altered and removed . I know the Apostle speaks immediately of the old Administration of the Covenant under the Old Testament or Mosaical Institutions : but he doth so with reference unto that revival which in it was given to the first Covenant made with Adam . For in the giving of the Law , and the Curse wherewith it was accompanied which were immixed with that Administration of the Covenant , there was a solemn revival and Representation of the first Covenant , and its Sanction , whereby it had life and power given it to keep the people in bondage all their dayes . And the end of the Abolition or taking way of the Legal Administration of the Covenant , was meerly to take out of Gods dealing with his people , all use and Remembrance of the first Covenant . As was said therefore , to take away , disannul , and change a Covenant so made , ratified , and established betwixt God and man , is a matter that must be resolved into some cogent , important , and indispensable cause . And this will the more evidently appear , if we consider , First , In general ; that the first Covenant was Good , Holy , Righteous and Equal . It was such as became God to make , and was every way the happiness of the Creature to accept of . We need no other Argument to prove it holy and good , than this , that God made it . It was the Effect of infinite Holiness , Wisdome , Righteousness , Goodness and Grace . And therefore in it self was it every way perfect ; for so are all the works of God. Besides it was such , as man , when through his own sault he cannot obtain any good by it , and must perish everlastingly by vertue of the Curse of it ; yet cannot but subscribe unto its Righteousness and Holiness . The Law was the Rule of it , therein is the tenor of it contained . Now , saith the Apostle , whatever becomes of the sin , and the sinner , the Law is holy , and the commandment is holy and just , and good , Rom. 7. 12. Holy in it self , and its own Nature , as being the Order and Constitution of the most holy God. Just and equal with reference unto us ; such as we have no reason to complain of , or repine against the Authority of it , and the terms of it are most righteous . And not only so , but it is good also , that which notwithstanding the appearance of Rigor and severity which it is accompanied withal , had in it an exceeding mixture of Goodness and Grace , both in the Obedience constituted in it , and the Reward annexed unto it ; as might be more fully manifested , were that our present work . Secondly , In particular it was Good , Holy and Righteous in all the Commands of it , in the Obedience which it required . And two things there were that rendred it exceeding Righteous , in reference unto its Precepts or Commands . First , That they were all suited unto the Principles of the nature of man created by God , and in the regular acting whereof consisted his perfection . God in the first Covenant required nothing of man , prescribed nothing unto him , but what there was a Principle for the doing and accomplishing of it ingrafted , and implanted on his nature ; which rendred all those commands equal , holy and good . For what need any man complain of that which requires nothing of him , but what he is from his own frame and Principles inclined unto ? Secondly , all the Commands of it were proportionate unto the strength and ability of them to whom they were given . God in that Covenant required nothing of any man , but what he had before enabled him to perform : nothing above his strength , or beyond his power : and thence was it also righteous . Secondly , It was exceeding Good Holy and Righteous upon the account of its Promises and rewards . Do this , saith the Covenant ; this which thou art able to do , which the Principles of thy nature are fitted for , and enclined unto . Well , what shall be the issue thereof ? Why do this and live ; Life is promised unto Obedience , and that such a Life , as both for the present and future condition of the creature , was accompanied with every thing that was needful to make it blessed and happy . Yea , this Life having in it the eternal enjoyment of God , God himself as a Reward , was exceedingly above whatever the Obedience of man could require as due , or have any Reason , on any other account , but meerly of the Goodness of God to expect . Thirdly , There was provision in that Covenant for the Preservation and manifestation of the Glory of God , whatever was the Event on the part of man. This was provided for in the Wisdom and Righteousness of God. Did man continue in his Obedience , and fulfill the terms of the Covenant ; all things were laid in subserviency to the Eternal Glory of God in his Reward . Herein would he for ever have manifested and exalted the Glory of his Holiness , Power , Faithfulness , Righteousness and Goodness . As an Almighty Creator , and Preserver , as a faithful God , and Righteous Rewarder would he have been glorified . On supposition , on the other side , that man by sin and Rebellion should trangress the terms and tenor of this Covenant , yet God had made provision that no detriment unto his Glory should ensue thereon . For by the constitution of a punishment proportionable in his Justice unto that sin and demerit , he had provided that the glory of his Holiness Righteousness and Veracity in his Threatnings should be exalted , and that to all Eternity . God would have lost no more glory and honour by the sin of man , than by the sin of Angels , which in his infinite Wisdom and Righteousness is become a great Theatre of his Eternal Glory . For he is no less Excellent in his Greatness and Severity , than in his Goodness and Power . Wherefore we may now return unto our former enquiry . All things being thus excellently and admirably disposed in infinite Wisdom and Holiness in this Covenant , the whole Duty and Blessedness of man being fully provided for , and the Glory of God absolutely secured upon all Events , what was the Reason that God left not all things to stand or fall according to the terms of it ? Wherefore doth he reject and lay aside this Covenant and Promise to make another , and do so accordingly ? Certain it is , that he might have continued it with a blessed security to his own Glory ; and he makes all things for himself , even the wicked for the day of evil . God himself shews what was the only and sole Reason of this dispensation , Heb. 8. 7 , 8 , 9 , 10 , 11 , 12 , 13. The summ of it is this . Notwithstanding the blessed Constitution of the first Covenant ; yet there was no provision for the pardon of sin , no room or place for forgiveness in it ; but on supposition that man sinned , he was in that Covenant left remediless . God had not in it revealed that there was any such thing as forgiveness with him ; nor had any sinner the least hope or grounds of expectation from thence of any such thing in him . Dye he must and perish , and that without remedy or recovery . Now , saith God , this must not be . Mercy , Goodness , Grace , require another state of things . This Covenant will not manifest them ; their effects will not be communicated to poor sinners by it . Hence saith he it is faulty ; that is defective , I will not lose the glory of them , nor shall sinners be unrelieved by them . And therefore although I may strictly tye up all mankind unto the terms of this ; yet , I will make another Covenant with them , wherein they shall know and find , that there is forgiveness with me , that they may fear me . Now next to the Blood of Christ , whereby this Covenant was ratified and confirmed , this is the greatest Evidence that can possible be given , that there is forgiveness with God. To what end else doth God make this great alteration in the effects of his Will , in his way of dealing with mankind . As forgiveness of sin is expresly contained in the tenor and words of the Covenant , so set it aside , and it will be of no more use or advantage than the former . For as this Covenant is made directly with sinners , nor was there any one in the world , when God made it that was not a sinner , nor is it of use unto any but sinners , so is forgiveness of sins the very life of it . Hence we may see two things . First , The greatness of forgiveness , that we may learn to value it : and Secondly , The certainty of it , that we may learn to believe it . First , The greatness of it . God would not do so great a thing as that mentioned , but for a great , the greatest end . Had it not been a matter of the greatest importance unto the glory of God , and the good of the souls of men , God would not for the sake of it , have laid aside one Covenant , and made another . We may evidently see how the heart of God was set upon it , how his Nature and Will were engaged in it . All this was done that we might be pardoned . The old glorious fabrick of Obedience and Rewards shall be taken down to the ground , that a new one may be erected for the honour and glory of forgiveness . God forbid that we should have slight thoughts of that which was so strangely and wonderfully brought forth , wherein God had as it were embarked his great Glory . Shall all this be done for our sakes , and shall we undervalue it , or disesteem it ? God forbid . God could , if I may so say , more easily have made a new world of Innocent Creatures , and have governed them by the Old Covenant , than have established this new one for the salvation of poor sinners ; but then where had been the glory of forgiveness ? It could never have been known , that there was forgiveness with him . The Old Covenant could not have been preserved , and sinners pardoned . Wherefore God chose rather to leave the Covenant , than sinners unrelieved , than Grace unexalted , and Pardon unexercised . Prize it , as you prize your souls , and give glory unto God for it , as all those that believe will do unto Eternity . Secondly , For the security of it , that we may believe it . What greater can be given ? God deceiveth no man , no more than he is deceived . And what could God that cannot lye , do more , to give us satisfaction herein than he hath done ? Would you be made partakers of this forgiveness ? Go unto God , spread before him this whole matter ; plead with him that he himself hath so far laid aside the first Covenant , of his own Gracious Will as to make a new one ; and that meerly because it had no forgiveness in it . This he hath made on purpose that it might be known , that there is forgiveness in him . And shall not we now be made partakers of it ? Will he now deny that unto us , which he hath given such Assurance of , and raised such expectations concerning it ? Nothing can here wrong us , nothing can ruine us but unbelief . Lay hold on this Covenant , and we shall have pardon . This God expresseth , Isa. 27. 4 , 5. Will we continue on the old bottom of the first Covenant ? All that we can do thereon , is but to set thorns and bryars in the way of God , to secure our selves from his coming against us and upon us with his indignation and fury . Our sins are so , and our Righteousness is no better . And what will be the issue ? both they and we shall be trodden down consumed and burnt up . What way then , what remedy is left unto us ? only this of laying hold on the arm and strength of God in that Covenant , wherein forgiveness of sin is provided . Therein alone he saith , fury is not in me ; and the end will be that we shall have peace with him both here and for ever . IX . The Oath of God engaged and interposed in this matter is another Evidence of the truth insisted on . Now because this is annexed unto the Covenant before mentioned , and is its establishment , I shall pass it over the more briefly . And in it we may consider ; 1. The Nature of the Oath of God ; The Apostle tells us that he sware by himself : And he gives this Reason of it , because he had no greater to swear by , Heb. 6. 13. An Oath for the confirmation of any thing , is an Invocation of a Supream Power that can judge of the truth that is spoken , and vindicate the breach of the engagement . This God hath none other but himself , Because he could swear by no greater , he swear by himself . Now this God doth , ( 1. ) By express Affirmation that he hath so sworn by himself , which was the form of the first solemn Oath of God , Gen. 22. 16. By my self have I sworn , saith the Lord. The meaning whereof is , I have taken it upon my self as I am God , or let me not be so , if I perform not this thing . And this is expressed by his soul , Jer. 51. 14. The Lord of Hosts hath sworn by his soul , that is , by himself , as we render the words . Secondly , God doth it by the especial Interposition of some such Property of his nature , as is suited to give credit and confirmation to the Word spoken ; as of his Holiness , Psal. 89. 35. I have sworn by my Holiness : So also Amos 4. 2. Sometime by his life ; As I live , saith the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I live saith God , it shall be so . And sometimes by his Name , Jer. 44. 26. God as it were engageth the Honour and Glory of the Properties of his Nature for the certain accomplishment of the things mentioned . And this is evident from the manner of the Expression , as in that place of Psal. 89. 35. Once have I sworn by my holiness , that I will not lye unto David ; so we ; in the Original the words are eliptical : If I lye unto David , that is , Let me not be so , nor be esteemed to be so , if I lye unto David . Secondly , For the End of his Oath ; God doth not give it to make his Word or Promise sure and stedfast , but to give Assurance and Security unto us of their accomplishment . Every Word of God is sure and certain , truth it self , because it is his ; and he might justly require of us , the belief of it without any further Attestation . But yet knowing what great Objections Satan and our own unbelieving hearts will raise against his Promises , at least as to our own concernment in them , to confirm our minds , and to take away all pretences of unbelief , he interposeth his Oath in this matter . What can remain of distrust in such a case ? If there be a matter in doubt between men , and an Oath be interposed in the confirmation of that which is called in question , it is an End , as the Apostle tells us , unto them of all strife , Heb. 6. 16. How much more ought it to be so on the part of God , when his Oath is engaged . And the Apostle declares this End of his Oath , it is to shew the immutability of his counsel , Heb. 6. 17. His counsel was declared before in the Promise ; but now some doubt or strife may arise , whether on one occasion or other , God may not change his counsell ; or whether he hath not changed it with such conditions as to render it useless unto us ? In what case soever it be , to remove all doubts and suspicions of this nature , God adds his Oath , manifesting the unquestionable immutability of his counsel and Promises . What therefore is thus confirmed is ascertained unto the height of what any thing is capable of . And nor to believe it , is the height of Impiety . Thirdly , In this Interposition of God by an Oath , there is unspeakable condescention of Grace , which is both an exceeding great motive unto faith , and a great Aggravation of Unbelief . For what are we , that the holy and blessed God should thus condescend unto us , as for our satisfaction and surety , to engage himself by an Oath ! One said well of old ; Foelices nos quorum causa Deus jurat ; O infoelices , si nec juranti Deo credimus . It is an inestimable advantage that God should for our sakes engage himself by his Oath . So it will be our misery , if we believe him not when he swears unto us . What can we now object against what is thus confirmed ? What pretence , colour , or excuse can we have for our unbelief ? How just , how righteous , how holy must their destruction be , who upon this strange , wonderful and unexpected Warranty , refuse to set their seal , that God is true . These things being premised , we may consider how variously God hath engaged his Oath , that there is forgiveness with him . First , He sweareth that he hath no pleasure in the death of a sinner , but rather that he repent and live , Ezek. 33. 11. As I live , saith the Lord , I have no pleasure in the death of a sinner : Now without forgiveness in him , every sinner must dye , and that without remedy . Confirming therefore with his Oath , that it is his will the sinner should return , repent and live , he doth in the first place swear by himself , that there is forgiveness with him for these sinners that shall so repent and turn unto him . Again , Whereas the great means he hath appointed for the forgiveness of sins , is by the Mediation of the Lord Christ , as we shall afterwards shew , he hath on several occasions confirmed his purpose in him , and the counsel of his Will by his Oath . By this Oath he promised him unto Abraham , and David of old , which proved the foundation of the Churches stability in all generations ; and also of their Security and Assurance of Acceptance with him ; see Luke 1. 73 , 74 , 75. And in his taking upon him that Office whereby in an especial manner the forgiveness of sins was to be procured , namely of his being a Priest to offer Sacrifice , to make an Attonement for sinners , he confirmed it unto him , and him in it by his Oath , Heb. 7. 20. He was not made a Priest without an Oath . And to what end ? Namely , that he might be a surety of a better Testament , v. 22. And what was that better Testament ? Why , that which brought along with it the forgiveness of sin , Chap. 8. 12 , 13. So that it was forgiveness which was so confirmed by the Oath of God. Further , the Apostle shews , that the great Original Promise made unto Abraham , being confirmed by the Oath of God , all his other Promises were in like manner confirmed . Whence he draws that blessed conclusion which we have , Heb. 6 17 , 18. As to every one , saith he , that flyes for refuge to the hope that is set before him , that is , who seeks to escape the guilt of sin , the curse and the sentence of the Law , by an Application of himself unto God in Christ for pardon , he hath the Oath of God to secure him that he shall not fail thereof . And thus are all the concernments of the forgiveness of sin testified unto by the Oath of God ; which we have manifested to be the highest security in this matter , that God can give , or that we are capable of . The Name of God confirming the Truth and Reality of Forgiveness with him . As also the same is done by the Properties of his Nature . X. Another foundation of this Truth , and infallible Evidence of it may be taken from that especial Name and Title which God takes unto himself in this matter . For he owns the name of the God of Pardons ; or the God of forgiveness . So is he called , Nehem. 9. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have rendred the words , Thou art a God ready to forgive ; but they are as was said , And thou art the God of Pardons , Forgiveness , or Propitiations . That is his Name , which he owneth , which he accepteth of the Ascription of unto himself . The Name whereby he will be known . And to clear this Evidence we must take in some considerations of the Name of God , and the Use thereof . As , 1. The Name of God is that whereby he reveals himself unto us , whereby he would have us know him , and own him . It is something expressive of his Nature or Properties which he hath appropriated unto himself . Whatever therefore any name of God expresseth him to be , that he is , that we may expect to find him ; for he will not deceive us by giving himself a wrong , or a false Name . And on this account he requires us to trust in his name , because he will assuredly be found unto us , what his Name imports . Resting on his name , flying unto his name , calling upon his name , praising his name , things so often mentioned in the Scripture , confirm the same unto us . These things could not be our duty , if we might be deceived in so doing . God is then , and will be to us what his Name declareth . 2. On this Ground and Reason , God is said then first to be known by any name , when those to whom he reveals himself , do in an especial manner rest on that name by faith , and have that accomplished towards them which that name imports signifies or declares . And therefore God did not under the Old Testament reveal himself to any by the name of the Father of Jesus Christ , or the Son incarnate , because the Grace of it unto them was not to be accomplished , God having provided some better thing for us , that they without us , should not be made perfect ; they were not entrusted with the full Revelation of God , by all his blessed names . Neither doth God call us to trust in any name of his however declared , or revealed , unless he gives it us in an especial manner , by way of Covenant to rest upon . So he speaks , Exod. 6. 3. I appeared unto Abraham , unto Isaac , and to Jacob ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the name of God Almighty , but by my name Jehovah was I not known unto them . It is certain that both these names of God Elshaddai and Jehovah , were known among his people before . In the first mention we have of Abrahams addressing himself unto the Worship of God , he makes use of the name Jehovah , Gen. 12. 7. He built an Altar unto Jehovah ; and so afterwards not only doth Moses make use of that Name in the Repetition of the Story , but it was also of frequent use amongst them . Whence then is it said , that God appeared unto them by the name of Elshaddai , but not by the name of Jehovah ? The Reason is because that was the name which God gave himself in the solemn confirmation of the Covenant with Abraham , Gen. 17. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am Elshaddai , God Almighty , God Alsufficient . And when Isaac would pray for the blessing of the Covenant on Jacob , he makes use of that name , Gen. 28. 3. God Almighty bless thee . He invocates that name of God which was engaged in the Conant made with his Father Abraham , and himself . That therefore we may withfull Assurance rest on the name of God , it is not only necessary that God reveal that name to be his , but also that he give it out unto us for that end and purpose , that we might know him thereby , and place our trust and confidence in him according unto what that name of his imports . And this was the case where ever he revealed himself unto any in a peculiar manner , by an especial Name . So he did unto Jacob , Gen. 28. 13. I am the God of Abraham and Isaac ; assuring him , that as he dealt faithfully in his Covenant with his Fathers Abraham and Isaac , so also he would deal with him . And Gen. 31. 13. I am the God of Bethel ; he who appeared unto thee there , and blessed thee , and will continue so to do . But when the same Jacob comes to ask after another name of God , he answers him not , as it were commanding him to live by faith , on what he was pleased to reveal . Now then God had not made himself known to Abraham , and Isaac , and Jacob by his name Jehovah , because he had not peculiarly called himself unto them by that name ; nor had engaged it in his Covenant with them , although it were otherwise known unto them . They lived and rested on the name of God Almighty , as suited to their supportment and consolation in their wandring helpless condition , before the Promise was to be accomplished . But now when God came to fulfill his Promises , and to bring the people by vertue of his Covenant into the Land of Canaan , he reveals himself unto them by , and renews his Covenant with them in the name of Jehovah . And hereby did God declare , that he came to give stability and Accomplishment unto his Promises . To which end they were now to live upon this name of Jehovah in an expectation of the fulfilling of the Promises ; as their Fathers did on that of God Almighty in an expectation of protection from him in their wandring state and condition . Hence this name became the foundation of the Judaical Church , and ground of the faith of them who did sincerely believe in God therein . And it is strangely fallen out in the Providence of God , that since the Jews have rejected the Covenant of their Fathers , and are cast out of the Covenant for their unbelief , they have utterly forgot that Name of God. No Jew in the world knows what it is , nor how to pronounce it , or make mention of it . I know themselves , and others pretend strange Mysteries in the Letters and Vowels of that name which make it ineffable . But the truth is , being cast out of that Covenant which was built and established on that name , in the just Judgement of God , through their own blindness and superstition , they are no more able to make mention of it , or to take it into their mouths . It is required then that the name of God be given unto us as engaged in Covenant , to secure our expectation that he will be unto us according to his name . 3. All the whole Gracious Name of God , every Title that he hath given himself , every Ascription of Honour unto himself that he hath owned , is confirmed unto us , ( unto as many as believe , ) in Jesus Christ. For as he hath declared unto us the whole name of God , John 17. 6. So not this , or that Promise of God , but all the Promises of God are in him , Yea and Amen . So that as of old , every particular Promise that God made unto the people , served especially for the particular occasion on which it was given , and each Name of God was to be rested on , as to that dispensation whereunto it was suited to give relief , and confidence ; as the name of Elshaddai to Abraham , Isaac , and Jacob , and the name Jehovah to Moses and the people ; so now by Jesus Christ and in him , every particular Promise belongs unto all believers in all their occasions ; and every Name of God whatever , is theirs also , at all times , to rest upon and put their trust in . Thus the particular Promise made unto Joshuah at his entrance into Canaan , to incourage and strengthen him in that great enterprize of conquering the Land , is by the Apostle applyed unto all Believers in all their occasions whatever . I will never leave thee nor forsake thee , Heb. 13. 5. So like wise doth every name of God belong now unto us , as if it had in particular manner been engaged in Covenant unto us . And that because the whole Covenant is ratified and confirmed unto us by Jesus Christ , 2 Cor. 6. 18. Chap. 7. 1. This then absolutely secures unto us an interest in the Name of God insisted on , the God of forgiveness , as if it had been given unto every one of us to assure us thereof . 4. God takes this name , the God of forgiveness to be his in a peculiar manner , as that whereby he will be distinguished and known . He appropriates it to himself as expressing that , which the Power and Goodness of no other can extend unto . There are Lords many , and Gods many , saith the Apostle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some that are called so ; such as some account so to be . How is the true God distinguished from these Gods by Reputation ? He is so by this name , He is the God of Pardons , Micah 7. 18. Who is a God like unto thee , that pardoneth iniquity ? This is his Prerogative ; herein none is equal to him , like him , or a sharer with him . Who is a God like unto thee , that may be called a God of Pardons . The Vanities of the Nations cannot give them this rain ; they have no refreshing showers of mercy and Pardon in their power . Neither Angels , nor Saints , nor Images , nor Popes , can Pardon Sin. By this name doth he distinguish himself from them all . 5. To be known by this name is the Great Glory of God in this world . When Moses desired to see the Glory of God , the Lord tells him that he could not see his face , Exod. 33. 18 , 20. The face of God or the glorious Majesty of his Being , his Essential Glory , is not to be seen of any in this life ; We cannot see him as he is . But the glorious manifestation of himself we may behold and contemplate . This we may see as the back parts of God ; That shaddow of his excellencies which he casteth forth in his passing by us in his works and dispensations . This Moses shall see . And wherein did it consist ? Why in the Revelation and Declaration of this name of God , Chap. 34. 6 , 7. The Lord passed by before him , and proclaimed , the Lord , the Lord God , Merciful and Gracious , long-suffering , and Abundant in Goodness and in Truth , keeping Mercy for thousands , Forgiving Iniquity , Transgressions , and Sin. To be known by this Name , to be honoured , feared , believed as that declares him , is the great glory of God. And shall this fail us ? Can we be deceived trusting in it , or expecting that we shall find him to be what his name declares ? God forbid . Let us lay together these Considerations , and we shall find that they will give us another stable foundation of the Truth insisted on ; and a great encouragement to poor sinful souls to draw nigh to God in Christ for Pardon . God hath no Name but what he gives unto himself . Nor is it lawful to know him , or call him otherwise ; as he calls himself , so is he . What his Name imports , so is his Nature . Every name also of God is engaged in Jesus Christ in the Covenant , and is proposed unto us to place our Trust and Confidence in . Now this is his name and his memorial , even the God of Forgiveness . By this he distinguisheth himself from all others , and expresseth it as the principal Title of his Honour , or his peculiar Glory . According to this name therefore all that believe shall assuredly find , There is forgiveness with him . XI . The consideration of the Essential Properties of the Nature of God , and what is required to the manifestation of them , will afford us further Assurance hereof . Let us to this end take in the ensuing Observations . God being absolutely perfect , and absolutely self-sufficient , was eternally glorious , and satisfied with , and in his own holy Excellencies and Perfections , before , and without the creation of all or any thing , by the putting forth or the exercise of his Almighty Power . The making therefore of all things depends on a meer Soveraign Act of the Will and Pleasure of God. So the whole Creation makes its acknowledgement , Rev. 4. 11. Chap. 5. 12. Thou art worthy O Lord to receive Glory , Honour and Power , for thou hast created all things , and for thy pleasure they are and were created . God could have omitted all this great work , without the least impeachment of his Glory . Not one Holy Property of his Nature would have been diminished , or abated in its Eternal Glory by that omission . This then depended on a pure Act of his Will and Choice . 2. On supposition that God would work ad extra , by his Power produce any thing without himself , it was absolutely necessary that himself should be the End of his so doing . For as before the production of all things , there was nothing that could be the end why any of them should be brought forth out of nothing , or towards which they should be disposed : So God being an infinite Agent in Wisdom and Understanding and Power , he could have no End in his Actings , but that also which is infinite . It is therefore natural and necessary unto God to do all things for himself . It is impossible he should have any other end ; and he hath done so accordingly , Prov. 16. 4. The Lord hath made all things for himself . He aimed at himself in all that he did ; there being no other infinite Good for him to make his Object , and his End , but himself alone . 3. This doing things , all things for himself , cannot intend an Addition or Acrewment thereby of any new real good unto himself . His absolute Eternal Perfection and Al-sufficiency render this impossible . God doth not become more Powerful , Great , Wise , Just , Holy , Good or Gracious by any of his works , by any thing that he doth . He can add nothing to himself . It must therefore be the Manifestation and Declaration of the Holy Properties of his Nature that he doth intend and design in his works . And there are two things required hereunto . 1. That he make them known ; that by wayes suited to his Infinite Wisdom , he both declare that such Properties do belong unto him ; as also what is the nature of them according as the creature is able to apprehend . So he doth things to make his power known , to shew his power , and to declare his name through the earth , Rom. 9. 17 , 22. So it was said , that by the works of creation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which may be known of God is made manifest , Rom. 1. 19 , 20. And what is that ? even the natural essential Properties of his Being ; his Eternal Power and Godhead . To this Head are referred all those Promises of God that he would glorifie himself , and the prayers of his Saints that he would do so . And the Attestations given unto it in the Scripture that he hath done so . He hath made known his Wisdom , Holiness , Power , Goodness , Self-sufficiency , and the like perfections of his nature . 2. That he attain an Ascription , an Attribution of Praise , and Glory to himself upon their account . His design is to be admired in all them that believe , 2 Thess. 1. 10. That is , that upon an Apprehension of his Excellencies , which he hath revealed , and as he hath revealed them , they should admire adore , applaud , glorifie and praise him , worship , believe in and trust him in all things , and endeavour the enjoyment of him as an eternal reward . And this is also threefold . 1. Interpretative ; so the inanimate and brute creatures ascribe unto God the glory of his Properties , even by what they they are , and do . By what they are in their Beings , and their observation of the Law and inclination of their nature , they give unto God the glory of that Wisdom and Power whereby they are made ; and of that Soveraignty whereon they depend . Hence nothing more frequent in the praises of God of old , than the calling of the inanimate creatures , Heaven and Earth , Winds , Storms , Thunder , and the Beasts of the field , to give Praise and Glory to God. That is , by what they are , they do so , in as much as from the impression of Gods glorious Excellencies in their Effects upon them , they are made known and manifest . 2. Involuntary in some rational creatures . Sinning Men and Angels have no design , no will , no desire to give glory to God. They do their utmost endeavour to the contrary , to hate him reproach and blaspheme him . But they cannot yet cast off the yoke of God. In their Minds and Consciences they are forced and shall be for ever to acknowledge that God is infinitely Holy , infinitely Wise , Powerful and Righteous . And he hath the glory of all these Properties from them , in their very desires that he were otherwise . When they would that God were not Just to punish them , Powerful to torment them , Wise to find them out , Holy to be displeased with their lusts and sins , they do at the same time , in the same thing , own acknowledge and give unto God the glory of his Being , Justice , Wisdom , Power and Holiness . When therefore God hath made known his Properties , the Ascription of glory unto him on their account , is to rational creatures , natural and unavoidable . 3. It is voluntary in the reasonable service , Worship , Fear , Trust , Obedience , of Angels and Men. God having revealed unto them the Properties of his Nature , they acknowledge , adore them , and place their confidence in them , and thereby glorifie him as God. And this glorifying of God consisteth in three things . 1. In making the Excellencies of God revealed unto us , the Principle and Chief Object of all the moral actings of our souls , and of all the actings of our Affections . To fear the Lord and his Goodness , and to fear him for his Goodness ; to trust in his Power and Faithfulness , to obey his Authority , to delight in his Will and Grace , to love him above all , because of his Excellencies and Beauty , this is to glorifie him . 2. To pray for , and to rejoyce in all the wayes and means whereby he will , or hath promised further to manifest or declare these Properties of his Nature and his Glory in them . What is the reason why we pray for , long for the accomplishment of the Promises of God towards his Saints , of his Threatnings towards his Enemies , of the fulfilling of the glorious Works of his Power and Grace that yet remain to be done , of the coming of the Kingdom of Christ , of the approach of glory ? Is it not chiefly and principally ; that the glorious Excellencies of Gods Nature may be made more manifest , be more known , more exalted ; that God may appear more as he is , and as he hath declared himself to be ? This is to give glory to God. So likewise our Joy , Rejoycing and Satisfaction in any of the ways and works of God , it is solely on this account , that in them , God in his Properties , that is , his Power , Wisdom , Holiness , and the like , is revealed , declared and made known . 3. In their joint actual Celebration of his praises ; which as it is a Duty of the greatest importance , and which we are indeed of all others most frequently exhorted unto , and most earnestly called upon for : so in the nature of it , it consists in our believing rejoycing expression of what God is , and what he doth ; that is , our admiring , adoring and blessing him because of his Holiness , Goodness , and the rest of his Properties , and his works of Grace and Power , suitable unto them . This it is to praise God , Rev. 5. 4. Observe that none of these Properties of God can be thus manifested and known , nor himself be glorified for them , but by his declaration of them , and by their effects . We know no more of God than he is pleased to reveal unto us . I mean not meer Revelation by his Word , but any wayes or means , whether by his Word , or by his Works , or by Impressions from the Law of Nature upon our hearts and minds . And what ever God thus declares of himself ; He doth it by exercising , putting forth , and manifesting the effects of it . So we know his Power , Wisdom , Goodness and Grace ; namely , by the effects of them , or the works of God that proceed from them , and are suited unto them . And what ever is in God that is not thus made known , we cannot apprehend nor glorifie God on the account of it . God therefore doing all things , as hath been shewed , for the glory of these his Properties , he doth so reveal them , and make them known . 5. Upon this design of God , it is necessary that he should reveal , and make known all the Attributes and Properties of his Nature , in works and effects peculiarly proceeding from them and answering unto them , that he might be glorified in them , and which as the Event manifests , he hath done accordingly . For what Reason can be imagined , why God will be glorified in one Essential Excellency of his Nature , and not in another ? Especially must this be affirmed of those Properties of the Nature of God , which the Event manifesteth his principal glory to consist in , and arise from , and the knowledge whereof is of the greatest use behoof and benefit unto the Children of men in reference unto his design towards them . 6. These things being so , let us consider how it stands in reference unto that which is under consideration . God in the Creation of all things , glorified or manifested his Greatness , Power , Wisdom and Goodness , with many other properties of the like kind . But his Soveraignty , Righteousness and Holiness , how are they declared hereby ? either not at all , or not in so evident a manner as is necessary , that he might be fully glorified in them , or for them . What then doth he do ? leave them in darkness , vailed , undiscovered , satisfying himself in the glory of those Properties which his work of Creation had made known ? Was there any Reason , why he should do so , designing to do all things for himself and for his own glory ? Wherefore he gives his holy Law as a Rule of Obedience unto men and Angels . This plainly reveals his Soveraignty or Authority over them , his Holiness and Righteousness in the Equity and Purity of things he required of them : so that in and by these Properties also he may be glorified . As he made all things for himself , that is , the manifestation of his Greatness , Power , Wisdom and Goodness , so he gave the Law for himself , that is , the manifestation of his Authority , Holiness and Righteousness . But is this all ? Is there not Remunerative Justice in God , in a way of Bounty ? Is there not Vindictive Justice in him , in a way of severity ? There is so , and in the pursuit of the design mentioned , they also are to be manifested , or God will not be glorified in them . This therefore he did also in the Rewards and Punishments that he annexed unto the Law of Obedience that he had prescribed . To manifest his Remunerative Justice he promised a Reward in a way of Bounty , which the Angels that sinned not were made partakers of ; and in the penalty threatned , which sinning Angels and Men incurred , he revealed his Vindictive Justice in a way of severity . So are all these Properties of God made known by their Effects , and so is God glorified in them , or on their account . But after all this , are there no other Properties of his Nature , Divine Excellencies that cannot be separated from his Being , which by none of these means , are so much as once intimated to be in him ? It is evident that there are ; such are Mercy , Grace , Patience , Long-suffering , Compassion and the like : concerning which observe , 1. That where there are no Objects of them , they cannot be declared , or manifested , or exercised . As Gods Power or Wisdom could not be manifest , if there were no Objects of them , no more can his Grace or Mercy . If never any stand in need of them , they can never be exercised , and consequently never be known . Therefore were they not revealed , neither by the Creation of all things , nor by the Law or its Sanction , nor by the Law written in our hearts . For all these suppose no objects of Grace and Mercy . For it is sinners only , and such as have made themselves miserable by sin , that they can be exercised about . 2. There are no Excellencies of Gods nature , that are more expressive of Divine Goodness , Loveliness and Beauty , than these are , of Mercy , Grace , Long-suffering and Patience : and therefore there is nothing that God so requireth our likeness unto him in , our conformity unto his Image as in these ; namely , Mercy , Grace and readiness to forgive . And the contrary frame in any he doth of all things most abhor . They shall have judgement without mercy , who shewed no mercy . And therefore it is certain that God will be glorified in the manifestation of these Properties of his Nature . 3. These Properties can be no otherwise exercised , and consequently no other wayes known , but only in and by the pardon of sin ; which puts it beyond all question , that there is Forgiveness with God. God will not lose the glory of these his Excellencies ; he will be revealed in them , he will be known by them , he will be glorified for them ; which he could not be , if there were not forgiveness with him : So that here comes in not only the Truth , but the necessity of forgiveness also . Forgiveness manifested in the sending of the Son of God to dye for sin . And from the Obligation that is on us to forgive one another . XII . In the next place , we shall proceed unto that Evidence which is the Center wherein all the lines of those foregoing do meet and rest : The fountain of all those streams of Refreshment that are in them , that which animates and gives life and efficacy unto them . This lyes in Gods sending of his Son. The consideration hereof will leave no pretence or excuse unto unbelief in this matter . To make this Evidence more clear and legible , as to what is intended in it , we must consider , 1. What was the Rise of this sending , we speak of . 2. Who it was that was sent . 3. How or in what manner he was sent . 4. Unto what end and purpose . First , the Rise and spring of it is to be considered . It came forth from the Eternal mutual consent and counsel of the Father and the Son , Zech. 6. 13. The Counsel of Peace shall be between them both . It is of Christ the Branch , of whom he speaks . He shall build the Temple of the Lord , and he shall bear the glory . And shall sit and rule upon his Throne ; and shall be a Priest upon his Throne , and the Counsel of Peace shall be between them both . That is , between God the Father , who sends him , and himself ; There lay the Counsel of Peace making between God and Man in due time accomplished by him who is our Peace , Eph. 2. 16. So he speaks , Prov. 8. 30 , 31. Then I was by him as one brought up with him , and I was daily his delight ; rejoycing alwayes before him . Rejoycing in the habitable parts of the Earth , and my delights were with the Sons of men . They are the words of the Wisdom , that is , of the Son of God. When was this done ? Then I was with him . Why before the Mountains were setled , whilst as yet he had not made the Earth nor the Fields ; That is , before the creation of the world , or from eternity , v. 25 , 26. But how then could he rejoyce in the habitable parts of the Earth ? And how could his delight be with the Sons of men ? seeing as yet they were not ? I answer , It was the Counsel of Peace towards them before mentioned , in the pursuit whereof he was to be sent to converse amongst them on the earth . He rejoyced in the fore-thoughts of his being sent to them , and the work he had to do for them . Then , with his own consent and delight was he fore-ordained unto his work , even before the foundation of the world , 1 Pet. 1. 20. and received of the Father the Promise of eternal life , even before the world began , Tit. 1. 2. That is to be given unto sinners , by way of Forgiveness through his blood . So is this whole Counsel expressed , Psalm 40. 7 , 8. Whence it is made use of by the Apostle , Heb. 10. 5 , 6 , 7. Then said I , lo I come , in the volume of thy Book it is written of me , I delight to do thy will O God. Thy Law is in the midst of my heart . There is the Will of the Father in this matter , and the Law of its performance . And there is the Will of the Son , in answer thereunto ; and his delight in fulfilling that Law which was prescribed unto him . Let us now consider , to what purpose was this Eternal Counsel of Peace , This Agreement of the Father and Son from Eternity about the State and Condition of Mankind ? If God would have left them all to perish under the guilt of their sins , there had been no need at all of any such thoughts , design or Counsel . God had given unto them a Law , Righteous and Holy , which if they transgressed , he had threatned them with eternal destruction . Under the Rule disposal and power of this Law ; he might have righteously left them to stand or fall according to the verdict and sentence thereof . But now he assures us , he reveals unto us that he had other thoughts in this matter ; that there were other Counsels between the Father and the Son concerning us . And these such as the Son was delighted in the prospect of his Accomplishment of them . What can these thoughts and counsels be , but about a way for their deliverance , which could no otherwise be , but by the forgiveness of sins ? For whatever else be done , yet if God mark iniquities there is none can stand . Hearken therefore poor sinner , and have hope . God is consulting about thy deliverance and freedom . And what cannot the Wisdom and Grace of the Father and Son effect and accomplish ? And to this end was the Son sent into the world , which is the second thing proposed to Consideration . 2. Whom did God send about this business ? The Scripture layes great weight and Emphasis on this consideration , faith must do so also : John 3. 16. God so loved the world that he gave his only begotten Son : So 1 John 4. 9. In this was manifested the love of God towards us , because that God sent his only begotten Son into the world , that we might live through him . And again , v. 10. Herein is love , not that we loved God , but that he loved us : and sent his Son to be the propitiations of our sins . And who is this that is thus sent and called the only begotten Son of God ? Take a double description of him , one out of the Old Testament , and another from the new . The first from Isa. 9. 6. To us a Child is born , to us a Son is given , and the Government shall be upon his shoulders , and his name shall be called Wonderful , Counsellor , the mighty God , the everlasting Father , the Prince of Peace : The other from Heb. 1. 2 , 3. God hath spoken unto us by his Son , whom he hath appointed heir of all , by whom also he made the worlds , who being the brightness of his Glory , and the express Image of his Person , upholding all things by the word of his power , when he had by himself purged our sins , sate down on the right hand of the Majesty on high . This is he who was sent ; in Nature he was glorious ; even over all God blessed for ever . In Answerableness unto the Father ; the brightness of his Glory , and the express Image of his person : possessed of all the same essential Properties with him . So that what we find in him , we may be assured of in the Father also ; for he that hath seen him , hath seen the Father , who is in him . In Power , Omnipotent , for he made all things , and upholding all things with an unspeakable facility , by the Word of his power . In Office , exalted over all , sitting at the right hand of the Majesty on high . In Name , the Mighty God , the Everlasting Father ; so that whatever he came about , he will assuredly accomplish and fulfill ; for what should hinder or let this Mighty One from perfecting his design ? Now this consideration raiseth our Evidence to that height , as to give us an unquestionable Assurance in this matter . Here is a near and a particular Object for faith to be exercised about , and to rest in . Wherefore did this glorious Son of God come and Tabernacle amongst poor sinners ? We beheld the glory of the Eternal Word , the glory of the only begotten of the Father , and he was made flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and pitched his Tabernacle amongst us , John 1. 14. To what end ? It was no other but to work out , and accomplish the Eternal Counsel of Peace towards sinners before mentioned , to procure for them , and to declare unto them the forgiveness of sin . And what greater evidence , what greater Assurance can we have , that there is forgiveness with God for us ? he himself hath given it as a Rule , that what is done by giving an only begotten , or an only beloved Son , gives assured Testimony of reality and sincerity in the thing that is confirmed by it . So he sayes unto Abraham , Gen. 22. 12. Now I know that thou fearest God , seeing that thou hast not withheld thy Son , thy only Son from me . This way it may be known , or no way . And they are blessed Conclusions that faith may make from this consideration ; now I know that there is forgiveness with God , seeing he hath not withheld his Son , his only Son , that he might accomplish it . To this purpose the Apostle teacheth us to reason , Rom. 8. 32. He that spared not his own Son , but delivered him up for us all , how shall he not with him also freely give us all things ? What further can any soul desire ? What ground remains for unbelief to stand upon in this matter ? Is there any thing more to be done herein ? It was to manifest that there is forgiveness with him , and to make way for the exercise of it , that God sent his Son ; that the Son of God came into the world , as will afterwards more fully appear . 3. To this sending of the Son of God to this purpose , there is evidence and security added from the Manner wherein he was sent . How was this ? Not in Glory , not in Power , not in an open discovery of his Eternal Power and Godhead . Had it been so , we might have thought , that he had come meerly to manifest and glorifie himself in the world . And this he might have done without thoughts of mercy or Pardon towards us . But he came quite in another manner : He was seen in the likeness of sinful flesh , Rom. 8 3. In the form of a servant , Phil. 2. 10. Being made of a woman , made under the Law , Gal. 4. 4. What he endured , suffered , underwent in that state and condition , is in some measure known unto us all . All this could not be meerly , and firstly for himself . All that he expected at the close of it , was to be glorified with that glory which he had with the Father before the world was , John 17. 5. It must then be for our sakes ; and for what ? to save and deliver us from that condition of wrath at present , and future expectation of Vengeance , which we had cast our selves into by sin ; that is , to procure for us the forgiveness of sin . Had not God designed Pardon for sin , he would never have sent his Son in this manner , to testifie it : And he did it , because it could no other way be brought about , as hath been declared . Do we doubt whether there be forgiveness with God or no ? or whether we shall obtain it , if we address our selves unto him for to be made partakers of it ? Consider the Condition of his Son in the world ; review his Afflictions , Poverty , Temptation , Sorrows , Sufferings ; Then ask our souls , To what end was all this ? And if we can find any other design in it , any other Reason , Cause , or Necessity of it , but only and meerly to testifie and declare , that there is forgiveness with God , and to purchase and procure the Communication of it unto us , let us abide in , and perish under our fears . But if this be so , we have sufficient warranty to assure our souls in the expectation of it . 4. Besides all this , there ensues upon what went before , that great and wonderfull Issue , in the death of the Son of God. This thing was great and marvellous , and we may a little enquire into what it was , that was designed therein . And hereof the Scripture gives us a full account . As , 1. That he dyed to make Attonement for Sin , or Reconciliation for Iniquity , Dan. 9. 24. He gave his life a ransom for the sins of many , Matth. 20. 28. 1 Tim. 2. 6. He was in it made sin , that others might become the righteousness of God in him , 2 Cor. 5. 20. Rom. 8. 3. Therein he bare our sins in his body on the Tree , 1 Pet. 2. 24. This was the state of this matter . Notwithstanding all the Love , Grace and condescention before mentioned , yet our sins were of that nature , and so directly opposite unto the Justice and Holiness of God , that unless Attonement were made , and a Price of Redemption paid , there could be no Pardon , no forgiveness obtained . This therefore he undertook to do , and that by the Sacrifice of himself ; answering all that was prefigured by , and represented in the Sacrifices of old ; as the Apostle largely declares , Heb. 10. 5 , 6 , 7 , 8 9. And herein is the forgiveness that is in God , copied out and exemplified so clearly and evidently , that he that cannot read it , will be cursed unto Eternity . Yea , and let him be accursed ; for what can be more required to justifie God in his eternal destruction ? He that will not believe his Grace as testified and exemplified in the Blood of his Son , let him perish without remedy . Yea but , 2. The Curse and Sentence of the Law lyes on record against sinners . It puts in its Demands against our acquittance , and layes an obligation upon us unto punishment . And God will not reject , nor destroy his Law , unless it be answered there is no acceptance for sinners . This therefore in the next place his death was designed unto . As he satisfied and made Attonement by it unto Justice , ( that was the fountain , spring and cause of the Law ) so he fulfilled and answered the demands of the Law as it was an Effect of the Justice of God : So Rom. 8. 13. He suffered in the likeness of sinful flesh , that the Righteousness of the Law might be fulfilled , and answered . He answered the Curse of the Law when he was made a Curse for us , Gal. 3. 13. And so became as to the Obedience of the Law , the end of the Law for Righteousness unto them that do believe , Rom. 10. 3 , 4. And as to the penalty that it threatned , he bore it , removed it , and took it out of the way . So hath he made way for forgiveness through the very heart of the Law ; it hath not one word to speak against the pardon of them that do believe . But , 3. Sinners are under the power of Satan ; he layes a claim unto them , and by what means shall they be rescued from his interest and dominion ? This also his death was designed to accomplish . For as he was manifest to destroy the works of the Devil , 1 John 3. 8. So by death he destroyed him that had the power of death , Heb. 2. 14. That is , to despoil him of his Power , to destroy his Dominion , to take away his plea unto sinners that believe ; as we have at large elsewhere declared . And by all these things , with many other concernments of his death that might be instanced in , we are abundantly secured of the forgiveness that is with God : And of his willingness that we should be made partakers thereof . 5. Is this all ? Did his Work cease in his death ? Did he no more for the securing of the forgiveness of sins unto us , but only that he dyed for them ? Yes , he lives also after death for the same end and purpose . This Son of God in that nature which he assumed to expiate sin by death , lives again after death to secure unto us , and to compleat the forgiveness of sins . And this he doth two wayes . 1. Being raised from that death which he underwent , to make Attonement for sin by the Power and Good Will of God , he evidenceth and testifieth unto us , that he hath fully performed the work he undertook ; and that in our behalf , and for us , he hath received a discharge . Had he not answered the guilt of sin by his death ▪ he had never been raised from it . 2. He lives after death , a Mediatory Life to make intercession for us , that we may receive the forgiveness of sin , as also himself to give it out unto us : which things are frequently made use of , to encourage the souls of men to believe , and therefore shall not at present be further insisted on . Thus then stands this matter , that Mercy might have a way to exercise it self in forgiveness , with a consistency unto the Honour of the Righteousness and Law of God , was the Son of God so sent for the ends and purposes mentioned . Now herein consisteth the greatest Work that God did ever perform , or ever will. It was the most eminent product of Infinite Wisdom , Goodness , Grace and Power . And herein do all the Excellencies of God shine forth more gloriously than in all the works of his hands . Let us then wisely ponder and consider this matter ; let us bring our own souls with their Objections unto this Evidence , and see what exception we have to lay against it . I know nothing will satisfie unbelief : the design of it is to make the soul find that to be Iso hereafter , which it would perswade it of here ; namely ; that there is no forgiveness in God. And Satan , who makes use of this Engine , knows full well , that there is none for them who believe there is none ; or rather will not believe that there is any . For it will at the last day be unto men according unto their faith or unbelief . He that believeth aright ; and he that believeth not , that forgiveness is with God , as to their own particulars shall neither of them be deceived . But what is it that can be reasonably excepted against this evidence , this foundation of our faith in this matter ? God hath not sent his Son in vain , which yet he must have done , as we have shewed , had he not designed to manifest and exercise forgiveness towards sinners . Wherefore to confirm our faith from hence , let us make a little search into these things , in some particular enquiries . 1. Seeing the Son of God dyed in that way and manner that he did according to the determinate Counsel and Will of God , wherefore did he do so , and what aimed he at therein ? Answ. It is plain that he dyed for our sins , Rom. 4. 25. that is , to make reconciliation for the sins of his people , Heb. 2. 17 , 18. This Moses and the Prophets , this the whole Scripture testifieth unto ; and without a supposal of it , not one word of it can be aright believed . Nor can we yield any due Obedience unto God without it . 2. What then did God do unto him ? What was in transaction between God as the Judge of all , and him that was the Mediator of the Church ? Answ. God indeed laid on him the iniquities of us all , Isa. 53. 6. all the sins of all the Elect ; yea , he made him a curse for us , Gal. 3. 13. And making him a sin offering , or an offering for sin , he condemned sin in the flesh , Rom. 8 ▪ 3. 2 Cor. 5. 21. So that , all that which the Justice or Law of God had to require about the punishment due unto sin , was all laid and executed on him . 3. What then did Christ do in his death ? What did he aim at and design ? What was his intention in submitting unto , and undergoing the Will of God in these things ? Answ. He bare our sins in his own body upon the Tree , 1 Pet. 2. 24. He took our sins upon him , undertook to answer for them , to pay our debts , to make an end of the difference about them between God and sinners , Dan. 9. 24. His aim undoubtedly was by all that he underwent and suffered , so to make Attonement for sin , as that no more could on that account be expected . 4. Had God any more to require of sinners on the account of sin , that his Justice might be satisfied , his Holiness vindicated , his Glory exalted , his Honour be repaired , than what he charged on Christ ? Did he lay somewhat of the penalty due to sin on him , execute some part of the curse of the Law against him , and yet reserve some wrath for sinners themselves ? Answ. No doubtless : He came to do the whole Will of God , Heb. 10. 7 , 8. And God spared him not any thing that in his holy will he had appointed to be done unto sin , Rom. 8. 32. He would never have so dealt with his Son , to have made an half work of it ; nor is the work of making satisfaction for sin such , as that any , the least part of it should ever be undertaken by another . Nothing is more injurious , or blasphemous against God and Christ , than the foolish imagination among the Papists of works satisfactory for the punishment due to sin , or any part of it : As also is their Purgatory pains to expiate any remaining guilt after this life . This work of making satisfaction for sin is such , as no creature in Heaven or Earth can put forth an hand unto . It was wholly committed to the Son of God , who alone was able to undertake it , and who hath perfectly accomplished it . So that God now sayes , fury is not in me , he that will lay hold on my strength that he may have peace , he shall have peace , Isa. 21. 4. 5. What then became of the Lord Christ in his undertaking ? Did he go through with it ? or did he faint under it ? Did he only testifie his Love , and shew his good will for our deliverance ? or did also effectually pursue it , and not faint , until he had made a way for the exercise of forgiveness ? Answ. It was not possible that he should be detained by the pains of death , Acts 2. 24. He knew before hand , that he should be carried through his work , that he should not be forsaken in it , nor saint under it , Isa. 50. 6 , 7 , 8. And God hath given this unquestionable evidence of his discharge of the debt of sin to the utmost , in that he was acquitted from the whole account , when he was raised from the dead . For he that is given up to prison upon the sentence of the Law for the debt of sin , shall not be freed , untill he have paid the utmost farthing . This therefore he manifested himself to have done , by his Resurrection from the dead . 6. What then is now become of him ? Where is he , and what doth he ? Hath he so done his work and laid it aside , or doth he still continue to carry it on until it be brought unto its perfection ? Answ. It is true , he was dead , but he is alive , and lives for ever ; and hath told us , that because he liveth we shall live also ; And that , because this is the end of his mediatory life in Heaven : he lives for ever to make Intercession for us , Heb. 7. 26 , 27. And to this end , that the forgiveness of sin which he hath procured for us , may be communicated unto us , that we might be made partakers of it , and live for ever . What ground is left of questioning the Truth in hand ? What link of this Chain can unbelief break in , or upon ? If men resolve , notwithstanding all this Evidence and Assurance that is tendred unto them thereof , that they will not yet believe that there is forgiveness with God , or will not be encouraged to attempt the securing of it unto themselves , or else despise it as a thing not worth the looking after ; It is enough for them that declare it , that preach these things , that they are a sweet savour unto God in them that perish , as well as in them that are saved . And I bless God that I have had this Opportunity to bear Testimony to the Grace of God in Christ , which if it be not received , it is because the God of this world hath blinded the eyes of men , that the light of the Gospel of the Glory of God should not shine into their minds . But Christ will be glorified in them that believe on these principles and foundations . XIII . Another Evidence of the same Truth may be taken from hence , that God requires forgiveness in us ; that we should forgive one another ; and therefore doubtless , there is forgiveness with him for us . The sense of this Consideration unto our present purpose will be manifest in the ensuing Observations . First , It is certain , that God hath required this of us : The Testimonies hereof are many , and known , so that they need not particularly to be repeated or insisted on . See Luke 17. 3 , 4. Ephes. 4. 32. Matth. 18 24. unto the end . Only there are some things that put a singular Emphasis upon this Command , manifesting the great importance of this duty in us , which may be marked . As , 1. That our Saviour requires us to carry a sense of our Integrity and Sincerity in the discharge of this duty , along with us , in our Addresses unto God in prayer . Hence he teacheth and enjoyns us to pray , or plead for the forgiveness of our debts to God , ( that is , our sins or trespasses against him , which make us debtors to his Law and Justice , ) even as we forgive them that so trespass or offend against us , as to stand in need of our forgiveness , Matth. 6. 12. Many are ready to devour such as are not satisfied , that the Words of that Rule of Prayer , which he hath prescribed unto us , are to be precisely read or repeated every day ; I wish they would as heedfully mind that prescription which is given us herein , for that frame of heart and spirit which ought to be in all our supplications . It might possibly abate of their wrath in that and other things . But here is a Rule for all prayer , as all acknowledge , as also of the things that are requisite to make it acceptable . This in particular is required , that before the searcher of all hearts , and in our addresses unto him , in our greatest concernments , we profess our sincerity in the discharge of this duty , and do put our obtaining of what we desire upon that issue . This a great Crown that is put upon the head of this duty , that which makes it very eminent , and evidenceth the great concern of the Glory of God , and our own souls therein . 2. We may observe , that no other duty whatever is expresly placed in the same series , order , or rank with it ; which makes it evident , that it is singled out to be professed as a token and pledge of our sincerity in all other parts of our Obedience unto God. It is by Christ himself made the instance , for the tryal of our sincerity in our Universal Obedience , which gives no small honour unto it . The Apostle puts great weight on the Fifth Commandment , Honour thy Father and Mother , because it is the first Commandment with promise , Ephes. 6. 2. All the Commandments indeed had a promise , Do this and live ; life was promised to the observance of them all : But this is the first that had a peculiar promise annexed unto it , and accompanying of it . And it was such a Promise , as had a peculiar foundation through Gods Ordinance in the thing it self . It is , that the Parents should prolong the lives of their Children that were obedient . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20. 11. They shall prolong thy dayes ; that is , by praying for their prosperity , blessing them in the name of God , and directing them in those wayes of Obedience , whereby they might live and possess the Land. And this Promise is now translated from the Covenant of Canaan , into the Covenant of Grace . The blessing of Parents going far towards the interesting their Children in the Promise thereof , and so prolonging their dayes unto eternity , though their dayes in this world should be of little continuance . So it is said of our Saviour , that he should see his seed , and prolong his dayes , Isa. 53. 10. Which hath carried over that Word , and that which is signified by it , unto eternal things . But this by the way . As the singular Promise made to that Command , renders it singular , so doth this especial instancing in this duty in our prayer , render it also . For though as all the Commandments had a Promise , so we are to carry a Testimony with us of our sincerity in Universal Obedience in our addresses unto God : yet the singling out of this instance renders it exceeding remarkable ; and shewes what a value God puts upon it , and how well he is pleased with it . 3. That God requires this forgiveness in us , upon the account of the forgiveness we receive from him ; which is to put the greatest obligation upon us unto it , that we are capable of : and to give the strongest and most powerful motive possible unto its performance : See Ephes. 4. 32. 4. That this duty is more directly and expresly required in the New Testament than in the Old. Required then it was , but not so openly , so plainly , so expresly as now . Hence we find a different frame of Spirit between them under that dispensation , and those under that of the New Testament . There are found amongst them some such Reflections upon their enemies , their Oppressors , Persecutors , and the like , as although they were warranted by some actings of the Spirit of God in them , yet being suited unto the Dispensation they were under , do no way become us now , who by Jesus Christ receive grace for grace . So Zechariah when he dyed , cryed , the Lord look on , and require ; but Stephen dying in the same cause and manner said , Lord lay not this sin to their charge . Elijah called for fire from Heaven : But our Saviour reproves the least inclination in his Disciples , to imitate him therein . And the reason of this difference is , because forgiveness in God is under the New Testament far more clearly , especially in the nature and cause of it , discovered in the Gospel , which hath brought life and immortality to light , than it was under the Law. For all our Obedience both in matter and manner , is to be suited unto the discoveries and Revelation of God unto us . 5. This Forgiveness of others , is made an express Condition of our obtaining Pardon and Forgiveness from God. Mat 6. 14 , 15. And the nature hereof is expresly declared , Chap. 18. 24. Such Evangelical Conditions we have not many . I confess , they have no causal influence into the accomplishment of the Promise ; but the non-performance of them , is a sufficient barr against our pretending to the Promise , a sufficient evidence that we have no pleadable interest in it . Our forgiving of others will not procure forgiveness for our selves : But our not forgiving of others proves , that we our selves are not forgiven . And all these things do shew what weight God himself layes on this duty . Secondly , Observe , that this Duty is such , as that there is nothing more comely , useful , or honourable unto , or praise worthy in any , than a due performance of it . To be morose , implacable , inexorable , revengeful , is one of the greatest degeneracies of humane nature . And no men are commonly , even in this world , more branded with real infamy and dishonour amongst Wise and Good men , than those who are of such a frame , and do act accordingly . To remember Injuries , to retain a sense of Wrongs , to watch for Opportunities of Revenge , to hate and be malitiously perverse , is to represent the Image of the Devil unto the world in its proper colours ; He is the great Enemy and self avenger : On the other side , no Grace , no Vertue , no Duty , no Ornament of the mind , or Conversation of man , is in it self so lovely , so comely , so praise worthy , or so useful unto mankind , as are Meekness , Readiness to forgive and pardon . This is that principally which renders a man a good man , for whom one would even dare to dye : And I am sorry to add that this Grace or duty is recommended by its raritie . It is little found amongst the Children of men . The consideration of the defect of men herein , as in those other fundamental duties of the Gospel , in self-denyal , readiness for the Cross , and forsaking the world , is an Evidence , if not how little sincerity there is in the World ; Yet at least it is , of how little growing , and thriving there is amongst Professors . 3. That there is no Grace , Vertue , or Perfection in any man , but what is as an Emanation from the Divine Goodness and Bounty , so expressive of some Divine Excellencies or perfection ; somewhat that is in God , in a way and manner Infinitely more Excellent . We were created in the Image of God. Whatever was good or comely in us , was a part of that Image : Especially the Ornaments of our Minds , the perfections of our souls . These things had in them a resemblance of , and a correspondency unto some excellencies in God , whereunto by the way of Analogie they may be reduced . This being for the most part lost by sin , a shadow of it only remaining in the faculties of our souls ; and that Dominion over the Creatures , which is permitted unto men in the patience of God. The recovery that we have by Grace , is nothing but an initial Renovation of the Image of God in us , Ephes. 4. 22. It is the implanting upon our natures those Graces , which may render us again like unto him . And nothing is Grace or Vertue , but what so answers to somewhat in God. So then whatever is in us of this kind , is in God absolutely , perfectly , in a way and manner infinitely more excellent . Let us now therefore put these things together . God requires of us , that there should be forgiveness in us for those that do offend us ; forgiveness without limitation and bounds ; The Grace hereof he bestoweth on his Saints ; sets an high price upon it , and manifests many wayes , that he accounts it among the most excellent of our endowments ; one of the most lovely and praise worthy qualifications of any person . What then shall we now say ? Is there forgiveness with him or no ? He that made the Eye , shall he not see ? He that planted the Ear , shall he not hear ? He that thus prescribes forgiveness to us , that bestows the Grace of it upon us , is there not forgiveness with him ? It is all one as to say , though we are good , yet God is not ; though we are Benign and Bountiful , yet he is not . He that finds this Grace wrought in him in any measure , and yet fears that he shall not find it in God for himself , doth therein , and so far prefer himself above God ; which is the natural Effect of cursed unbelief . But the Truth is , were there not forgiveness with God , forgiveness in man would be no vertue , with all those qualities that encline thereto ; such are meekness , pity , patience , compassion and the like . Which what were it , but to set loose Humane Nature to rage and madness . For as every Truth consists in its answerableness to the Prime and Eternal Verity ; So vertue consists not absolutely nor primarily in a conformity to a rule of Command , but in a Correspondency unto the first absolute perfect Being and its perfections . Properties of Forgiveness . The Greatness and Freedom of it . The Arguments and Demonstrations foregoing have , we hope , undeniably evinced the great Truth we have insisted on , which is the life and soul of all our Hope , Profession , Religion and Worship . The end of all this Discourse is , to lay a firm foundation for faith to rest upon , in its addresses unto God for the forgiveness of sins ; as also to give encouragements unto all sorts of persons so to do . This End remains now to be explained and pressed ; which work yet before we directly close withall , two things are further to be premised . And the first is , to propose some of those Adjuncts of , and Considerations about this forgiveness , as may both encourage and necessitate us to seek out after it , and to mix the Testimonies given unto it , and the Promises of it with faith unto our Benefit and Advantage . The other is to shew , how needfull all this endeavour is , upon the , account of that great Unbelief which is in the most in this matter . As to the first of these then we may consider , First , That this forgiveness that is with God , is such as becomes him , such as is suitable to his Greatness , Goodness , and all other Excellencies of his Nature , such as that therein he will be known to be God. What he sayes concerning some of the works of his Providence , be still and know that I am God ; may be much more said concerning this great Effect of his Grace : Still your souls , and know that he is God. It is not like that narrow , difficult , halving and manacled forgiveness that is found amongst men , when any such thing is found amongst them . But it is full , free , boundless , bottomless , absolute , such as becomes his Nature and Excellencies . It is in a word , forgiveness that is with God , and by the exercise whereofhe will be known so to be . And hence , 1. God himself doth really separate and distinguish his forgiveness , from any thing that our thoughts and imaginations can reach unto , and that because it is his , and like himself . It is an object for faith alone ; which can rest in that , which it cannot comprehend . It is never safer , than when it is as it were overwhelmed with infiniteness . But set meer rational thoughts , or the imaginations of our minds at work about such things , and they fall unconceivably short of them . They can neither conceive of them aright , nor use them unto their proper end and purpose . Were not forgiveness in God somewhat beyond what men could imagine , no flesh could be saved . This himself expresseth , Isa. 55. 7 , 8 , 9. Let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the Lord , and he will have mercy upon him , and to our God , and he will abundantly pardon . For my thoughts are not your thoughts , neither are your wayes my wayes saith the Lord ; for as the Heavens are higher than the earth , so are my wayes higher than your wayes , and my thoughts than your thoughts . They are , as is plain in the context , thoughts of forgiveness , and wayes of Pardon whereof he speaks . These our Apprehensions come short of ; we know little or nothing of the infinite largeness of his heart in this matter . He that he speaks of , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impiously wicked man , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of deceit , and perverse wickedness . He whose design and course is nothing but a lye , sin , and iniquity . Such an one as we would have little or no hopes of ; that we would scarce think it worth our while to deal withal about a hopeless Conversion ; or can scarce find in our hearts to pray for him , but are ready to give him up , as one profligate and desperate . But let him turn to the Lord and he shall obtain forgiveness . But how can this be ? Is it possible there should be mercy for such an one ? Yes ! For the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will multiply to pardon . He hath forgiveness with him to outdo all the multiplied sins of any that turn unto him , and seek for it . But this is very hard , very difficult for us to apprehend . This is not the way and manner of men : We deal not thus with profligate Offenders against us . True , saith God ; But your wayes are not my wayes . I do not act in this matter like unto you , nor as you are accustomed to do . How then shall we apprehend it ; how shall we conceive of it ? You can never do it by your Reason or Imaginations ; For as the Heavens is above the Earth , so are my thoughts in this matter above your thoughts . This is an expression to set out the largest and most unconceivable distance that may be . The creation will afford no more significant expression or representation of it . The Heavens are inconceivably distant from the Earth , and inconceivably glorious above it . So are the Thoughts of God ; they are not only distant from ours , but have a Glory in them also that we cannot rise up unto . For the most part when we come to deal with God about forgiveness , we hang in every bryar of disputing quarelsom unbelief . This or that Circumstance or Aggravation , this or that unparalleld particular , bereaves us of our Confidence . Want of a due Consideration of him with whom we have to do , measuring him by that line of our own imaginations , bringing him down unto our Thoughts and our Wayes , is the cause of all our disquietments . Because we find it hard to forgive our pence , we think he cannot forgive Talents . But he hath provided to obviate such thoughts in us , Hos. 11. 9. I will not execute the fierceness of my wrath , I will not return to destroy Ephraim , for I AM GOD AND NOT MAN. Our satisfaction in this matter , is to be taken from his Nature ; where he a man , or as the Sons of men , it were impossible that upon such and so many provocations , he should turn away from the fierceness of his Anger . But he is God. This gives an Infiniteness , and an inconceivable boundlesness to the forgiveness that is with him ; and exalts it above all our thoughts and wayes . This is to be lamented ; Presumption which turns God into an Idol , ascribes unto that Idol , a greater largeness in forgiveness , than faith is able to rise up unto , when it deals with him as a God of infinite Excellencies and Perfections . The reasons of it I confess are obvious . But this is certain , no presumption can falsly imagine that forgiveness to it self from the Idol of its heart , as faith may in the way of God , find in him , and obtain from him . For , Secondly , God engageth his infinite Excellencies to demonstrate the Greatness and Boundlesness of his forgiveness . He proposeth them unto our Considerations to convince us , that we shall find pardon with him suitable and answerable unto them See Isa. 40. 27 , 28 , 29 , 30 , 31. Why sayest thou O Jacob , and speakest O Israel , my way is hid from the Lord , and my judgement is passed over from my God ? Hast thou not known , hast thou not heard , that the Everlasting God , the Lord , the Creator of the ends of the Earth , fainteth not , neither is weary ; there is no searching of his understanding ; He giveth power to the faint , and to them that have no might he encreaseth strength : even the youths shall faint and be weary , and the young men shall utterly fail ; but they that wait upon the Lord shall renew their strength , they shall mount up with wings as Eagles , they shall run and not be weary ; and they shall walk and not be faint . The matter in question is whether Acceptance with God , which is only by forgiveness is to be obtained or no ; This sinful Jacob either despairs of , or at least desponds about . But saith God , My thoughts are not as your thoughts in this matter . And what course doth he take to convince them of their mistake therein ? What Argument doth he make use of to free them from their unbelief , and to rebuke their fears ? Plainly , he calls them to the consideration of himself , both Who and What he is , with whom they had to do . That they might expect acceptance and forgiveness , such as did become him . Minding them of his power , his Immensity , his Infinite Wisdom , his Unchangableness , all the Excellencies and Properties of his nature , he demands of them , whether they have not just ground to expect Forgiveness and Grace , above all their thoughts and apprehensions , because answering the infinite largeness of his heart from whence it doth proceed ? And Moses manageth this plea for the forgiveness of that people under an high provocation , and a most severe threatning of their destruction thereon , Numb . 14. 17 , 18. He pleads for pardon in such a way and manner , as may answer the great and glorious Properties of the Nature of God , and which would manifest an infiniteness of Power and Al-sufficiency to be in him . This I say is an encouragement in general unto Believers . We have , as I hope , upon unquestionable grounds evinced that there is forgiveness with God , which is the hinge on which turneth the issue of our eternal condition . Now this is like himself , such as becomes him ; that answers the infinite perfections of his nature ; that is exercised and given forth by him as God. We are apt to narrow and streighten it by our unbelief , and to render it unbecoming of him . He less dishonours God ( or as little ) who being wholly under the power of the Law , believes that there is no forgiveness with him , none to be obtained from him , or doth not believe it , that so it is , or is so to be obtained , for which he hath the voice and sentence of the Law to countenance him ; then those who being convinced of the principles and grounds of it before mentioned , and of the Truth of the Testimony given unto it , do yet by streigthning and narrowing of it , render it unworthy of him , whose Excellencies are all infinite , and whose wayes on that account are incomprehensible . If then we resolve to rreat with God about this matter , which is the business now in hand , let us do it , as it becomes his Greatness , that is , indeed , as the wants of our souls do require . Let us not entangle our own Spirits by limiting his Grace . The Father of the Child possessed with a Devil being in a great Agony when he came to our Saviour , cryes out , If thou canst do any thing , have compassion on us , and help us , Mark 9. 22. He would fain be delivered , but the matter was so great , that he questioned whether the Lord Christ had either Compassion or Power enough for his relief . And what did he obtain hereby ? nothing but the retarding of the Cure of his Child for a season . For our Saviour holds him off untill he had instructed him in this matter ; saith he , v. 23. If thou canst believe , all things are possible unto him that believeth . Mistake not , if thy Child be not cured , it is not for want of power or pity in me , but of faith in thee . My power is such as renders all things possible , so that they be believed . So it is with many , who would desirously be made partakers of forgiveness . If it be possible they would be pardoned , but they do not see it possible . Why where is the defect ? God hath no pardon for them , or such as they are , and so it may be they come finally short of pardon . What , because God cannot pardon them , it is not possible with him ? Not at all ! but because they cannot , they will not believe , that the forgiveness that is with him is such , as that it would answer all the wants of their souls , because it answers the infinite largeness of his heart . And if this doth not wholly deprive them of Pardon , yet it greatly retards their Peace and Comfort . God doth not take it well to be limited by us in any thing , least of all in his Grace . This he calls a Tempting of him , a provoking Temptation , Psal. 78. 41. They turned back and tempted God , they limited the Holy One of Israel . This he could not hear with . If there be any pardon with God , it is such as becomes him to give . When he pardons , he will abundantly pardon . Go with your half forgiveness limited , conditional Pardons with reserves and limitations unto the Sons of men ; it may be , it may become them , it is like themselves . That of God is absolute and perfect , before which our sins are as a Cloud before the East Wind , and the rising Sun. Hence he is said to do this work , with his whole heart , and his whole soul ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , freely , bountifully , largely to indulge and forgive unto us our sins . And to cast them into the bottom of the Sea , Mic. 7. 19. into a bottomless Ocean , an Emblem of infinite mercy . Remember this , poor souls , when you are to deal with God in this matter , all things are possible unto them that do believe . Secondly , This forgiveness is in or with God , not only so , as that we may apply our selves unto it , if we will , for which he will not be offended with us , but so also , as that he hath placed his great Glory in the Declaration and communication of it ; nor can we honour him more than by coming to him to be made partakers of it , and so to receive it from him . For the most part , we are as it were ready rather to steal forgiveness from God , than to receive from him as one that gives it freely and largely . We take it up , and lay it down , as though we would be glad to have it , so God did not , as it were , see us take it ; for we are afraid he is not willing we should have it indeed . We would steal this fire from Heaven , and have a share in Gods Treasures and Riches almost without his consent . At least we think that we have it from him aegre , with much difficulty , that it is rarely given and scarcely obtained . That he gives it out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a kind of unwilling willingness ; as we sometimes give Alms without Chearfulness . And that he loseth so much by us , as he giveth out in Pardon . We are apt to think that we are very willing to have forgiveness , but that God is unwilling to bestow it , and that because he seems to be a loser by it , and to forego the glory of inflicting punishment for our sins , which of all things we suppose he is most loth to part withal . And this is the very nature of unbelief . But indeed things are quite otherwise . He hath in this matter through the Lord Christ ordered all things in his dealings with sinners to the praise of the glory of his Grace , Eph. 1. 6. His design in the whole mysterie of the Gospel , is to make his Grace glorious , or to exalt pardoning mercy . The great fruit and product of his Grace is forgiveness . The forgiveness of sinners . This God will render himself Glorious in and by . All the Praise , Glory and Worship , that he designs from any in this world , is to redound unto him by the way of this Grace , as we have proved at large before . For this cause spared he the world , when sin first entred into it : for this cause did he provide a New Covenant , when the old was become unprofitable . For this cause did he send his Son into the world . This hath he testified by all the Evidences insisted on . Would he have lost the praise of his Grace , nothing hereof would have been done or brought about . We can then no way so eminently bring or ascribe glory unto God , as by our receiving forgiveness from him , he being willing thereunto upon the account of its tendency unto his own Glory , in that way , which he hath peculiarly fixed on for its manifestation . Hence the Apostle exhorts us to come boldly to the Throne of Grace , Heb. 4. 16. That is , with the Confidence of faith , as he expounds boldness , Chap. 10. 19 , 20. We come about a business wherewith he is well pleased ; such as he delights in the doing of , as he expresseth himself , Zeph. 3. 17. The Lord thy God in the midst of thee , is mighty ; he will save , he will rejoyce over thee with joy . He will rest in his love , he will joy over thee with singing . This is the way of Gods Pardoning ; he doth it in a rejoycing triumphant manner , satisfying abundantly his own holy soul therein , and resting in his love . We have then abundant encouragement to draw nigh to the Throne of Grace , to be made partakers of what God is so willing to give out unto us . And to this end serves also the Oath of God before insisted on , namely , to root out all the secret reserves of unbelief , concerning Gods Unwillingness to give Mercy , Grace and Pardon unto sinners . See Heb. 6. 17 , 18. where it is expressed . Therefore the tendency of our former Arguments , is not meerly to prove that there is forgiveness with God , which we may believe and not be mistaken ; but which we ought to believe . It is our duty so to do . We think it our duty to pray , to hear the Word , to give alms , to love the Brethren , and to abstain from sin ; and if we fail in any of these , we find the guilt of them reflected upon our Conscience unto our disquietment . But we scarce think it our duty to believe the forgiveness of our sins . It is well it may be , we think , with them that can do it , but we think it not their fault who do not . Such persons may be pityed , but as we suppose not justly blamed , no not by God himself . Whose Conscience almost is burdened with this as a sin , that he doth not as he ought , believe the forgiveness of his sins ? And this is meerly because men judge it not their duty so to do . For a non-performance of a duty apprehended to be such , will reflect on the Conscience a sense of the guilt of sin . But now what can be required to make any thing a duty unto us , that is wanting in this matter ? For , 1. There is forgiveness with God , and this manifested , revealed , declared . This manifestation of it is that which makes it the Object of our faith . We believe things to be in God , and with him , not meerly and formally because they are so , but because he hath manifested and revealed them so to be , 1 John 1. 2. What he so declares , it is our duty to believe , or we frustrate the end of his Revelation . 2. We are expresly commanded to believe , and that upon the highest Promises , and under the greatest penalties . This Command is that which makes believing formally a duty . Faith is a Grace as it is freely wrought in us by the Holy Ghost , the root of all Obedience and duties , as it is radically fixed in the heart . But as it is commanded it is a duty ; and these Commands , you know , are several wayes expressed , by Invitations , Exhortations , Propositions , which all have in them the nature of Commands , which take up a great part of the Books of the New Testament . 3. It is a duty , as we have shewed , of the greatest concernment unto the Glory of God. 4. Of the greatest importance unto our souls , here and hereafter . And these things were necessary to be added , to bottom our ensuing Exhortations upon . Evidences that most men do not believe Forgiveness . That which should now ensue , is the peculiar improvement of this Truth all along aimed at ; namely , to give Exhortations , and encouragements unto believing . But I can take few steps in this work , wherein methinks I do hear some saying , Surely all this is needless ; Who is there that doth not believe all that you go about to prove ? And so these pains are spent to little or no purpose . I shall therefore before I perswade any unto it , endeavour to shew that they do it not already . Many I say , the most of men who live under the dispensation of the Gospel , do wofully deceive their own souls in this matter . They do not believe what they profess themselves to believe , and what they think they believe . Men talk of fundamental Errors ; this is to me the most fundamental error that any can fall into , and the most pernitious . It is made up of these two parts . ( 1. ) They do not indeed believe forgiveness . ( 2. ) They suppose they do believe it , which keeps them from seeking after their only remedy . Both these mistakes are in the foundation , and do ruine the souls of them that live and die in them . I shall then by a brief enquiry put this matter to a tryal . By some plain Rules and Principles may this important Question , whether we do indeed believe forgiveness or no , be answered and decided . But to the Resolution intended , I shall premise two Observations . 1. Men in this case , are very apt to deceive themselves . Self-love , vain Hopes , liking of Lust , common false Principles , sloth , unwillingness unto self-examination , Reputation with the World , and it may be in the Church , all vigorously concurr unto mens self-deceivings in this matter . It is no easie thing for a soul to break through all these , and all self-reasonings that rise from them , to come unto a clear judgement of its own acting in dealing with God about forgiveness . Men also find a Common Presumption of this Truth , and its being an easie relief against gripings of Conscience , and disturbing thoughts about sin ; which they daily meet withall Aiming therefore only at the removal of trouble , and finding their present Imagination of it , sufficient thereunto , they never bring their perswasion to the tryal . 2. As men are apt to do thus , so they actually do so , they do deceive themselves , and know not that they do so . The last day will make this evident , if men will no sooner be convinced of their folly . When our Saviour told his Disciples , that one of them twelve should betray him ; though it were but one of twelve that was in danger , yet every one of the twelve made a particular enquiry about himself . I will not say , that one in each twelve is here mistaken : But I am sure the Truth tells us , That many are called , and but few are chosen ; they are but few , who do really believe forgiveness . Is it not then incumbent on every one to be enquiring in what number he is likely to be found at the last day ? Whilst men put this enquiry off from themselves , and think or say , it may be the Concernment of others , it is not mine , they perish , and that without remedy . Remember what poor Jacob said , when he had lost one Child , and was afraid of the loss of another , Gen. 43. 14. If I be bereaved of my Children , I am bereaved . As if he should have said , if I lose my Children , I have no more to lose , they are my all . Nothing worse can befall me in this world . Comfort , Joy , yea , Life and all go with them . How much more may men say in this Case , If we are deceived here , we are deceived ; all is lost , hope , and life , and soul , all must perish , and that for ever . There is no help or relief for them who deceive themselves in this matter . They have found out a way to go quietly down into the pit . Now these things are premised , only that they may be incentives unto self-examination in this matter ; and so render the ensuing Considerations usefull . Let us then address our selves unto them . 1. In General ; This is a Gospel Truth ; yea , the great fundamental , and most important Truth of the Gospel . It is the turning point of the two Covenants , as God himself declares , Heb. 7. 7 , 8 , 9 , 10 , 11 , 12 , 13. Now a very easie Consideration of the wayes and walkings of men will satisfie us as to this Enquiry , whether they do indeed believe the Gospel , the Covenant of Grace , and the fundamental Principles of it . Certainly their Ignorance , Darkness , Blindness , their Corrupt Affections , and Worldly Conversations , their Earthly-mindedness and open disavowing of the Spirit , Wayes and Yoke of Christ , speak no such language . Shall we think that proud , heady , worldly , self-seckers , haters of the people of God , and his wayes , despisers of the Spirit of Grace , and his work , Sacrificers to their own lusts , and such like , do believe the Covenant of Grace , or Remission of sins ? God forbid we should entertain any one thought of so great dishonour to the Gospel . Where ever that is received or believed , it produceth other effects , Tit. 2. 11 , 12. Isa. 11 6 , 7 , 8 , 9. It teacheth men to deny all ungodliness and worldly lusts . It changeth their hearts , natures and wayes ; It is not such a barren , impotent and fruitless thing , as such an Apprehension would represent it . 2. They that really believe forgiveness in God , do thereby obtain forgiveness . Believing gives an interest in it ; it brings it home to the soul concerned . This is the inviolable Law of the Gospel . Believing and forgiveness are inseparably conjoyned . Among the Evidences that we may have of any one being interested in forgiveness , I shall only name one , They prize and value it above all the world . Let us enquire what Esteem and valuation many of those have of forgiveness , who put it out of all question that they do believe it . Do they look upon it as their Treasure , their Jewel , their Pearl of price ? Are they solicitous about it ? Do they often look and examine whether it continues safe in their possession or no ? Suppose a man have a pretious Jewel laid up in some place in his house ; Suppose it be unto him as the poor Widdows two mites , all her substance or living ; will he not carefully ponder on it ? Will he not frequently satisfie himself that it is safe ? We may know that such an house , such fields or lands do not belong unto a man when he passeth by them daily , and taketh little or no notice of them . Now how do most men look upon forgiveness ? What is their common deportment in reference unto it ? Are their hearts continually filled with thoughts about it ? Are they solicitous concerning their interest in it ? Do they reckon , that whilst that is safe , all is safe with them ? When it is , as it were , laid out of the way by sin and unbelief , do they give themselves no rest , untill it be afresh discovered unto them ? Is this the frame of the most of men ? The Lord knows it is not . They talk of forgiveness , but esteem it not , prize it not , make no particular enquiries after it . They put it to an ungrounded venture , whether ever they be partakers of it or no ; for a relief against some pangs of Conscience it is called upon , or else scarce thought of at all . Let not any so minded flatter themselves that they have any acquaintance with the mysterie of Gospel forgiveness . 3 Let it be enquired of them who pretend unto this perswasion , how they came by it ; that we may know whether it be of him who calleth us , or no ; that we may try whether they have broken through the difficulties in the Entertaining of it , which we have manifested abundantly to lye in the way of it . When Peter confessed our Saviour to be the Christ the Son of the living God ; He told him that flesh and blood did not reveal that unto him , but his Father who is in Heaven . Matth. 16. 17. It is so with them who indeed believe forgiveness in God : Flesh and blood hath not revealed it unto them . It hath not been furthered by any thing within them or without them , but all lyes in opposition unto it . This is the work of God that we believe , John 6. 29. A great work , the greatest work that God requireth of us . It is not only a great thing in it self ( the Grace of believing is a great thing , ) but it is great in respect of its Object , or what we have to believe , or forgiveness it self . The great honour of Abrahams faith lay in this , that deaths and difficulties lay in the way of it . Rom. 4. 18 , 19 , 20. But what is a dead body , and a dead womb , to an accusing Conscience , a killing Law , and apprehensions of a God terrible as a consuming fire ? all which , as was shewed , oppose themselves unto a soul called to believe forgiveness . What now have the most of men , who are confident in the profession of this faith , to say unto this thing ? Let them speak clearly , and they must say , that indeed they never found the least difficulty in this matter ; they never doubted of it ; they never questioned it , nor do know any reason why they should do so . It is a thing which they have so taken for granted , as that it never cost them an hours labour prayer or meditation about it . Have they had secret reasonings and contendings in their hearts about it ? No ; Have they considered how the Objections that lye against it may be removed ? Not at all ; But is it so indeed that this perswasion is thus bred in you , you know not how ? Are the corrupted Natures of men , and the Gospel so suited , so complying ? Is the New Covenant grown so connatural to flesh and blood ? Is the greatest secret that ever was revealed from the bosom of the Father , become so familiar and easie to the wisdom of the flesh ? Is that which was folly to the wise Greeks , and a stumbling block to the Wondergazing Jews , become on a suddain Wisdom , and a plain path to the same principles that were in them ? But the truth of this matter is , that such men have a general , useless , barren notion of Pardon , which Satan , Presumption , Tradition , Common Reports , and the Customary hearing of the Word have furnished them withal ; But for that Gospel discovery of forgiveness whereof we have been speaking , they are utterly ignorant of it , and unacquainted with it . To convince such poor creatures of the folly of their presumption , I would but desire them to go to some real Believers , that are or may be known unto them ; Let them be asked whether they came so easily by their Faith , and Apprehensions of forgiveness , or no ? Alas , saith One , these twenty years have I been following after God , and yet I have not arrived unto an abiding Chearing perswasion of it . I know what it cost me , what tryals , difficulties , temptations I wrestled with , and went through withal before I obtained it , saith another . What I have attained unto , hath been of unspeakable mercy . And it is my daily prayer , that I may be preserved in it ; by the exceeding greatness of the Power of God ; for I continually wrestle with storms that are ready to drive me from my Anchor . A little of this discourse may be sufficient to convince poor , dark , carnal creatures of the folly and vanity of their confidence . 4. There are certain Means whereby the Revelation and discovery of this Mysterie is made unto the souls of men . By these they do obtain it , or they obtain it not . The mysterie it self was a secret , hidden in the Counsel of God from Eternity ; nor was there any way whereby it might be revealed , but by the Son of God. And that is done in the Word of the Gospel . If then you say you know it ; Let us enquire how you came so to do ? And by what means it hath been declared unto you ? Hath this been done by a Word of Truth ? by the Promise of the Gospel ? Was it by preaching of the Word unto you , or by reading of it , or meditating upon it ? Or did you receive it from and by some seasonable word , of , or from the Scriptures spoken unto you ? Or hath it insensibly gotten ground upon your hearts and minds , upon the strivings and conflicts of your souls about sin , from the truth wherein you had been instructed in General ? Or by what other wayes or means have you come to that acquaintance with it , whereof you boast ? You can tell how you came by your wealth , your Gold , and Silver ; you know how you became learned , or obtained the knowledge of the mysterie of your trade , who taught you in it , and how you came by it . There is not any thing wherein you are concerned , but you can answer these Enquiries in reference unto it . Think it then no great matter , if you are put to answer this Question also ; by what way or means came you to the knowledge of forgiveness which you boast of ; Was it by any of those before mentioned , or some other ? if you cannot answer distinctly to these things , only you say , you have heard it , and believed it ever since you can remember , so those said that went before you , so they say with whom you do converse ; you never met with any one that called it into question , nor heard of any , unless it were one or two despairing wretches ; it will be justly questioned , whether you have any portion in this matter or no. If uncertain rumours , reports , general notions , lye at the bottom of your perswasion , do not suppose that you have any Communion with Christ therein . 5. Of them who profess to believe forgiveness , how few are there who indeed know what it is . They believe they say , but as the Samaritans Worshipped , they know not what . With some , a bold presumption , and crying peace peace , goes for the belief of forgiveness . A General Apprehension of impunity from God , and that though they are sinners , yet they shall not be punished , passeth with others at the same rate . Some think they shall prevail with God by their prayers and desires to let them alone , and not cast them into Hell. One way or other to escape the Vengeance of Hell , not to be punished in another world , is that which men fix their minds upon . But is this that forgiveness which is revealed in the Gospel ? that which we have been treating about ? The Rise and Spring of our forgiveness is in the heart and Gracious Nature of God , declared by his Name ; Have you enquired seriously into this ? Have you stood at the shore of that infinite Ocean of Goodness and Love ? Have your souls found supportment and relief from that Consideration ? And have your hearts leaped within you with the thoughts of it ? Or if you have never been affected in an especial manner herewithal , have you bowed down your souls under the Considerations of that Soveraign Act of the Will of God , that is the next spring of forgiveness ; that glorious acting of free Grace , that when all might justly have perished , all having sinned and come short of his Glory , God would yet have mercy on some ? Have you given up your selves to this Grace ? Is this any thing of that you do believe ? Suppose you are strangers to this also : What communion with God have you had about it in the blood of Christ ? We have shewed how forgiveness relates thereunto ; how way is made thereby for the exercise of mercy , in a consistency with the Glory and Honour of the Justice of God , and of his Law ; how Pardon is procured and purchased thereby ; with the mysterious Reconciliation of Love and Law ; and the new disposal of Conscience in its work and duty by it . What have you to say to these things ? Have you seen pardon flowing from the heart of the Father through the blood of the Son ? Have you looked upon it as the price of his life , and the purchase of his blood ? Or have you general thoughts that Christ dyed for finners ? and that on one account or other forgiveness relates unto him , but are strangers to the mysterie of this great work . Suppose this also ; Let us go a little further and enquire whether you know any thing that yet remains of the like importance in this matter ? Forgiveness as we have shewed , is manifested , tendred , exhibited in the Covenant of Grace and Promises of the Gospel . The Rule of the Efficacy of these is , that they he mixed with faith , Heb. 4. 2. It is well if you are grown up hereunto ; but you that are strangers to the things before mentioned , are no less to this also . Upon the matter you know not then what forgiveness is , nor wherein it consists , nor whence it comes , nor how it is procured , nor by what means given out unto sinners . It is to no purpose for such persons to pretend that they believe that whereunto either notionally , or practically , or both , they are such utter strangers . 6. Another Enquiry into this matter regards the State and Condition wherein souls must be , before it be possible for them to believe forgiveness . If there be such an Estate and it can be evinced that very many of the Pretenders concerning whom we deal , were never brought into it , it is then evident that they neither do nor can believe forgiveness , however they do and may delude their own souls . It hath been shewed that the first discovery that was made of pardoning Grace was unto Adam , presently after the fall . What was then his State and Condition ? How was he prepared for the reception of this great mysterie in its first discovery ? that seems to be a considerable Rule of proceeding in the same matter . That which is first in any kind , is a Rule to all that follows . Now what was Adams condition when the Revelation of forgiveness was first made to him ? it is known from the Story ; convinced of sin , afraid of punishment , he lay trembling at the foot of God. Then was forgiveness revealed unto him ; So the Psalmist states it , Psalm 130. v. 3. If thou Lord shouldst mark iniquity , O Lord who shall stand ? Full of thoughts he is of the desert of sin , and of inevitable and eternal ruine , in case God should deal with him according to the Exigence of the Law. In that state is the great support of Forgiveness with God , suggested unto him by the Holy Ghost . We know what work our Saviour had with the Pharisees on this account . Are we , say they , blind also ? No , saith he , you say , you see , therefore your sin remaineth , John 9. 40 , 41. It is to no purpose to talk of forgiveness to such persons as you are , you must of necessity abide in your sins . I came not to call such righteous persons as you are , but sinners to Repentance ; who not only are so , as you are also , and that to the purpose , but are sensible of their being so , and of their undone condition thereby . The whole have no need of the Physitian , but the sick . Whilst you are seeming Righteous and whole , it is to no End to tell you of forgiveness , you cannot understand it , nor receive it . It is impossible then that any one should in a due manner believe forgiveness in God , unless in a due manner he be convinced of sin in himself . If the fallow ground be not broken up , it is to no purpose to sow the seed of the Gospel . There is neither Life , Power , nor sweetness in this Truth , unless a door be opened for its Entrance by Conviction of sin . Let us then on this ground also , continue our Enquiry upon the ordinary boasters of their skill in this mysterie . You believe there is forgiveness with God ; Yes , but have you been convinced of sin ? Yes ; you know that you are sinners well enough . Answer then but once more as to the nature of this conviction of sin , which you say you have ; Is it not made up of these two ingredients . ( 1. ) A general notion that you are sinners as all men also are . ( 2. ) Particular troublesome reflections upon your selves , when on any eruption of sin , Conscience accuses , rebukes , condemns ? You will say , yes , what would you require more . This is not the Conviction we are enquiring after ; That is a work of the Spirit by the Word ; this you speak of , a meer Natural work , which you can no more be without than you can cease to be men . This will give no Assistance unto the receiving of forgiveness . But it may be , you will say , you have proceeded farther than so ; and these things have had an improvement in you . Let us then a little try whether your process have been according to the mind of God. And so whether this invincible barr in your way be removed or no. For although every convinced person do not believe forgiveness : yet no one who is not convinced doth so . Have you then been made sensible of your condition by Nature ; what it is to be alienated from the life of God , and to be obnoxious to his wrath ? Have you been convinced of the Universal Enmity that is in your hearts to the mind of God ; and what it is to be at Enmity against God ? Hath the unspeakable multitude of the sins of your lives been set in order by the Law before you ? And have you considered what it is for sinners , such sinners as you are , to have to deal with a Righteous and a holy God ? Hath the Holy Ghost wrought a serious Recognition in your hearts of all these things , and caused them to abide with you and upon you ? If you will answer truly , you must say , many of you , that indeed you have not been so exercised . You have heard of these things many times , but to say that you have gone through with this work , and have had Experience of them , that you cannot do . Then I say you are strangers to forgiveness , because you are strangers unto sin : But and if you shall say that you have had thoughts to this purpose ; and are perswaded that you have been throughly convinced of sin ; I shall yet ask you one Question more ; what Effects hath your Conviction produced in your hearts and lives ? Have you been filled with perplexities and consternation of Spirit thereupon ? Have you had fears dreads or terrors to wrestle withall ? It may be you will say , No ; Nor will I insist upon that enquiry ; but this I deal with you in . Hath it filled you with self-loathing and Abhorrency , with self-condemnation , and abasement ? If it will do any thing this it will do . If you come short here , it is justly to be feared that all your other pretences are of no value ; Now where there is no work of conviction , there is no faith of forgiveness , whatever is pretended . And how many vain boasters this sword will cut off is evident . 7. We have yet a greater evidence than all these . Men live in sin , and therefore they do not believe forgiveness of sin . Faith in general purifies the heart , Acts 15. 19. Our souls are purified in obeying the Truth , 1 Pet. 1. 22. and the life is made fruitful by it , James 2. 22. Faith worketh by works , and makes it self perfect by them . And the Doctrine concerning forgiveness hath a special influence into all Holiness , Tit. 2. 11 , 12. The Grace of God which bringeth salvation , teacheth us to deny all unrighteousness and worldly lusts , to live soberly , righteously , and godly in this present world . And that is the Grace whereof we speak . No man can then believe forgiveness of sin , without a detestation and relinquishment of it . The ground of this might be farther manifested , and the way of the Efficacy of faith of forgiveness unto a forsaking of sin , if need were . But all that own the Gospel must acknowledge this principle . The real belief of the Pardon of sin , is prevalent with men not to live longer in sin . But now what are the greatest number of those who pretend to receive this Truth ? Are their hearts purified by it ? Are their consciences purged ? Are their lives changed ? Do they deny all ungodliness and worldly lusts ? Doth forgiveness teach them so to do ? Have they found it effectual to these purposes ? Whence is it then that there is such a bleating and bellowing to the contrary amongst them ? Some of you are Drunkards , some of you Swearers , some of you unclean persons , some of you lyars , some of you worldly , some of you haters of all the wayes of Christ , and all his concernments upon the Earth ; proud , covetous , boasters , self-seekers , envious , wrathful , backbiters , malitious praters , slanderers , and the like . And shall we think that such as these believe forgiveness of sin ? God forbid . Again , Some of you are dark , ignorant , blind , utterly unacquainted with the mysterie of the Gospel , nor do at all make it your business to enquire into it . Either you hear it not at all , or negligently , slothfully , customarily , to no purpose . Let not such persons deceive their own souls : to live in sin and yet to believe the forgiveness of sin , is utterly impossible . Christ will not be a Minister of sin , nor give his Gospel to be a Doctrine of licentiousness for your sakes . Nor shall you be forgiven that you may be delivered to do more Abominations . God forbid . If any shall say , that they thank God , they are no such Publicans as those mentioned ; they are no drunkards , no swearers , no unclean persons , nor the like , so that they are not concerned in this consideration . Their lives and their duties give another account of them : then yet consider further , That the Pharisees were all that you say of your selves ; and yet the greatest despisers of forgiveness that ever were in the world , and that because they hated the light , on this account , that their deeds were evil . And for your duties you mention , what I pray is the root and spring of them ? are they influenced from this Faith of forgiveness you boast of or no ? May it not be feared that it is utterly otherwise ? you do not perform them because you love the Gospel , but because you fear the Law. If the truth were known , I doubt it would appear , that you get nothing by your believing of pardon , but an encouragement unto sin . Your Goodness such as it is , springs from another root . It may be also that you ward your selves by it against the strokes of Conscience , or the guilt of particular sins , this is as bad as the other . It is as good be encouraged unto sin , to commit it , as be encouraged under sin , so as to be kept from humiliation for it . None under Heaven are more remote from the belief of Grace and Pardon , than such persons are : All their Righteousness is from the Law , and their Sin in a great measure from the Gospel . 8. They that believe forgiveness in a due manner , believe it for the Ends and Purposes for which it is revealed of God. This will further improve and carry on the former consideration . If God reveals any thing for one end and purpose , and men use it quite unto another ; they do not receive the Word of God , nor believe the thing revealed , but steal the Word and delude their own souls . Let us then weigh to what Ends and purposes this forgiveness was first revealed by God ; for which also its manifestation is still continued in the Gospel . We have shewed before who it was to whom this Revelation was first made , and what condition he was in when it was so made unto him . A lost , wretched Creature , without hope or help he was ; how he should come to obtain Acceptance with God , he knew not . God reveals forgiveness unto him by Christ to be his all . The intention of God in it was , that a Sinners All should be of Grace , Rom. 11. 6. If any thing be added unto it for the same End and purpose , then Grace is no more Grace . Again , God intended it as a new foundation of Obedience , of Love and Thankfulness . That men should Love because Forgiven , and be Holy because Pardoned ; as I have shewed before , that it might be the Righteousness of a Sinner , and a spring of new obedience in him , all to the praise of Grace , were Gods Ends in its Revelation . Our Enquiry then is , whether men do receive this Revelation as unto these Ends , and use it for these purposes , and these only . I might evince the contrary , by passing through the General abuses of the Doctrine of Grace , which are mentioned in the Scripture , and common in the world ; but it will not be needfull . Instead of Believing , the most of men seem to put a studyed despight on the Gospel . They either proclaim it to be an unholy and polluted way , by turning its Grace into Lasciviousness , or a weak and insufficient way , by striving to twist it in with their own Righteousness , both which are an Abomination unto the Lord. From these and such other Considerations of the like importance as might be added , it is evident that our Word is not in vain ; nor the Exhortation which is to be built upon it . It appears , that notwithstanding the great noyse and pretences to this purpose that are in the World , they are but few who seriously receive this fundamental truth of the Gospel ; Namely , that there is forgiveness with God. Poor Creatures sport themselves with their own deceivings , and perish by their own delusions . Exhortation unto the Belief of the Forgiveness that is with God. Reasons for it , and the Necessity of it . We shall now proceed unto the direct uses of this great Truth . For having laid our foundation in the Word that will not fail , and having given as we hope , sufficient Evidence unto the truth of it , our last work is to make that improvement of it unto the Good of the Souls of men , which all along was aimed at . The persons concerned in this Truth are all Sinners whatever . No sort of sinners are unconcerned in it , none are excluded from it . And we may cast them all under Two heads . First , Such as never yet sincerely closed with the promise of Grace ; Nor have ever yet received forgiveness from God , in a way of believing . These we have already endeavoured to undeceive ; and to discover those false presumptions whereby they are apt to ruine and destroy their own souls . These we would guide now into safe and pleasant paths , wherein they may find assured Rest and Peace . Secondly , Others there are , who have received it , but being again entangled by sin , or clouded by darkness and temptations , or weakned by unbelief , know not how to improve it to their Peace and Comfort . This is the condition of the soul represented in this Psalm : And which we shall therefore apply our selves unto in an especial manner , in its proper place . Our Exhortation then is unto both ; to the first , that they would receive it , that they may have life , to the latter , that they would improve it , that they may have peace . To the former that they would not overlook , disregard , or neglect so great salvation as is tendred unto them ; to the latter , that they would stir up the Grace of God that is in them , to mix with the Grace of God that is declared unto them . I shall begin with the first sort , those who are yet utter strangers from the Covenant of Grace ; who never yet upon saving grounds believed this forgiveness ; who never yet once tasted of Gospel Pardon . Poor sinners ! this word is unto you . Be it , that you have heard or read the same word before , or others like unto it , to the same purpose : It may be often , it may be an hundred times . It is your concernment to hear it again . God would have it so ; The Testimony of Jesus Christ is thus to be accomplished . This Counsel of God we must declare that we may be free from the blood of all men , Acts 20. 26 , 27. And that not once or twice , but in preaching the Word , we must be instant in season , out of season , reproving , rebuking , exhorting , with all long-suffering and doctrine , 2 Tim. 4. 2. And for you , wo unto you , when God leaves thus speaking unto you ; when he refuseth to Exhort you any more , wo unto you . This is Gods departure from any person or people , when he will deal with them no more about forgiveness ; and faith he , Wo unto them when I depart from them , Hos. 9. 12. O that God therefore would give unto such persons , seeing Eyes , and hearing Ears , that the word of Grace may never more be spoken unto them in vain . Now in our Exhortation to such persons , we shall proceed gradually , according as the matter will bear , and the nature of it doth require . Consider therefore , 1. That notwithstanding all your sins , all the evil that your own hearts know you to be guilty of , and that hidden Mass or evil treasure of sin which is in you , which you are not able to look into ; notwithstanding that charge that lyes upon you from your own Consciences , and that dreadful sentence and curse of the Law which you are obnoxious unto ; notwithstanding all the just grounds that you have to apprehend that God is your Enemy , and will be so unto eternity ; yet there are Terms of Peace and Reconciliation , provided and proposed between him and your souls . This in the first place is spoken out by the Word we have insisted on . Whatever else it informs us of , this it positively asserts ; namely , that there is a way whereby sinners may come to be accepted with God : For there is forgiveness with him that he may be feared . And we hope that we have not confirmed it by so many Testimonies , by so many Evidences in vain . Now that you may see how great a priviledge this is , and how much your concernment lyes in it ; Consider , 1. That this belongs unto you in an especial manner , it is your peculiar advantage . It is not so with the Angels that sinned . There were never any terms of Peace or Reconciliation proposed unto them , nor ever shall be unto Eternity . There is no way of escape provided for them . Having once sinned , as you have done a thousand times , God spared them not , but cast them down to Hell , and delivered them unto Chains of darkness , to be reserved unto Judgement , 2 Pet. 2. 4. It is not so with them that are dead in their sins , if but one moment past . Ah how would many souls who are departed it may be not an hour since out of this world , rejoyce for an interest in this priviledge , the hearing of Terms of Peace once more between God and them . But their time is past , their house is left unto them desolate . As the tree falleth , so it must lye : It is appointed unto all men once to dye , and after that is the Judgement , Heb 9. 27. After death there are no terms of Peace , nothing but Judgement . The Living , the living , he alone is capable of this Advantage . It is not so with them to whom the Gospel is not preached . God suffers them to walk in their own wayes , and calls them not thus to repentance . The Terms of Reconciliation which some fancy to be offered in the shining of the Sun , and falling of the rain , never brought souls to peace with God. Life and Immortality are brought to light only by the Gospel . This is your priviledge who yet live , and yet have the Word sounding in your Ears . It is not thus with them who have sinned against the Holy Ghost , though yet alive , and living where the word of forgiveness is preached . God proposeth unto them no terms of Reconciliation . Blasphemy against him , saith Christ , shall not be forgiven , Matth. 12. 31. There is no forgiveness for such sinners . And we , if we knew them , ought not to pray for them , 1 John 5. 16. Their sin is unto death . And what numbers may be in this Condition God knows . This Word then is unto you ; These terms of peace are proposed unto you . This is that which in an especial manner you are to apply your selves unto . And wo unto you , if you should be found to have neglected it at the last day . Wherefore consider , 2. By whom these terms are proposed unto you , and by whom they were procured for you . By whom are they proposed ? Who shall undertake to umpire the business , the controversie between God and Sinners ? No creature doubtless is either meet or worthy to interpose in this matter . I mean originally on his own account . For who hath known the mind of the Lord , or who hath been his counsellor ? Wherefore it is God himself who proposeth these terms ; and not only proposeth them , but invites , exhorts , and perswades you to accept of them . This the whole Scriptures testifie unto . It is fully expressed , 2 Cor. 5. 18 , 19 , 20. He hath provided them , he hath proposed them , and makes use only of men , of Ministers , to act in his Name . And excuse us if we are a little earnest with you in this matter . Alas , our utmost that we can by zeal for his glory , or compassion unto your souls , raise our thoughts , minds , spirits , words unto , comes infinitly short of his own pressing earnestness herein . See Isa. 55. 1 , 2 , 3 , 4. Oh infinite condescention ! O blessed Grace ! Who is this that thus bespeaks you ? He , against whom you have sinned , of whom you are justly afraid . He whose Laws you have broken , and whose name you have dishonoured ; He who needs not you , nor your Love , nor your Friendship , nor your Salvation . It is He who proposeth unto you these terms of Reconciliation and Peace . Consider the Exhortation of the Apostle upon this consideration , Heb. 12. 25. See that you refuse not him that speaketh from Heaven . It is God that speaks unto you in this matter : And he speaks unto you from Heaven . And he doth therein forego all the Advantage that he hath against you for your destruction . Wo would be unto your souls , and that for ever , if you should refuse him . 3. By whom were these Terms procured for you ? and by what means ? Do not think that this matter was brought about by chance , or by an ordinary undertaking . Remember that the proposal made unto you this day cost no less than the price of the blood of the Son of God. It is the fruit of the travail of his soul. For this he prayed , he wept , he suffered , he dyed . And shall it now be neglected or despised by you ? Will you yet account the blood of the Covenant to be a common thing ? Will you exclude your selves from all benefit of the purchase of these terms , and only leave your souls to answer for the Contempt of the price whereby they were purchased ? 4. Consider , that you are sinners , great sinners , cursed sinners ; Some of you it may be , worse than innumerable of your fellow sinners were , who are now in Hell. God might long since have cast you off everlastingly , from all expectation of mercy , and have caused all your hopes to perish . Or he might have lest you alive , and yet have refused to deal with you any more . He could have caused your Son to go down at noon day , and have given you darkness instead of vision . He could respite your lives for a season , and yet swear in his wrath , that you should never enter into his rest . It is now otherwise . How long it may be so , nor you , nor I know any thing at all . God only knows what will be your time , what your continuance . We are to speak whilst it is called to day . And this is that for the present which I have to offer unto you . God declares that there is forgiveness with him ; that your condition is not desperate nor helpless . There are yet terms of Peace proposed unto you . Methinks it cannot but seem strange , that poor sinners should not at the least stir up themselves to enquire after them . When a poor man had sold himself of old , and his Children to be servants , and parted with the land of his inheritance unto another because of his poverty ; with what heart do you think did he hear the sound of the Trumpet , when it began to proclaim the year of Jubilee , wherein he and all his were to go out at liberty , and to return unto his possession and Inheritance ? And shall not poor servants of sin , slaves unto Satan , that have forfeited all their Inheritance in this world , and that which is to come , attend unto any Proclamation of the year of Rest , of the acceptable year of the Lord ? And this is done in the tender of terms of Peace with God in this matter . Do not put it off ; this thing belongs unto you ; The great concernment of your souls lyes in it . And it is a great matter ; for consider , 5. That when the Angels came to bring the news of the Birth of our Lord Jesus , they say , we bring tydings of great joy to the whole people , Luke 2. 10. What are these joyful tydings ? What was the matter of this report ? Why , this day is born a Saviour , Christ the Lord , v. 11. It is only this ; a Saviour is born ; a way of escape is provided , and further they do not proceed . Yet this they say is a matter of great joy , as it was indeed . It is so to every burdned convinced sinner , a matter of unspeakable joy and rejoycing . Oh blessed words ! a Saviour is born . This gives life to a sinner , and opens a door of hope in the valley of Achor . The first rescue of a sin distressed soul. Upon the matter , it was all that the Saints for many Ages had to live upon ; and that not in the enjoyment , but only the expectation . They lived on that Word , the seed of the Woman shall break the Serpents head ; that is , a way of deliverance is provided for sinners . This with all diligence they enquired into , 1 Pet. 1. 10 , 11 , 12. and improved it to their eternal advantage . As of old , Jacob when he saw the Waggons that his Son Joseph had sent to bring him unto him , it is said his Spirit revived : So did they upon their obscure discovery of a way of forgiveness . They looked upon the Promise of it as that which God had sent to bring them unto him ; and they saw the day of the coming of Christ in it , and rejoyced . How much more have Sinners now Reason so to do , when the substance of the Promise is exhibited , and the news of his Comeing proclaimed unto them . This then is a great matter ; namely , that terms of Peace and Reconciliation are proposed ; in that it is made known , that there is forgiveness with God. Upon these Considerations then we pursue that Exhortation which we have in hand . If any of you were justly condemned to a cruel and shamefull death , and lay trembling in the expectation of the execution of it , and a man designed for that purpose should come unto him , and tell him that there were terms propounded on which his life might be spared , only he came away like Ahimaaz before he heard the particulars ; would it not be a reviving unto him ? would he not cry out , Pray enquire what they are , for there is not any thing so difficult which I will not undergoe to free my self from this miserable condition ? Would it not change the whole frame of the spirit of such a man , and as it were put new life into him ? But now if instead hereof , he should be froward , stubborn and obstinate , take no notice of the Messenger , or say , Let the Judge keep his terms to himself , without inquiring what they are ; that he would have nothing to do with them ; would not such a person be deemed to perish deservedly ? doth he not bring a double destruction upon himself ; first of deserving death by his crimes , and then by refusing the honest and good way of delivery tendred unto him ? I confess it often times falls out , that men may come to enquire after these terms of Peace , which when they are revealed , they like them not , but with the young man in the Gospel they go away sorrowfull . The cursed wickedness and misery of which condition , which befalls many convinced persons , shall be spoken unto afterwards . At present I speak unto them who never yet attended in sincerity unto these terms , nor seriously enquired after them . Think you what you please of your Condition , and of your selves ; or choose whether you will think of it or no , pass your time in a full regardlesness , of your present and future Estate . Yet indeed thus it is with you , as to your eternal concerns ; you lye under the sentence of a bitter , shamefull , and everlasting death ; you have done so in the midst of all your jollity , ever since you came into this world : And you are in the hand of him , who can in the twinkling of an eye destroy both body and soul in Hell fire . In this state and condition , men are sent on purpose , to let you know that there are terms of Peace , there is yet a way of escape for you : And that you may not avoid the issue aimed at , they tell you , that God that cannot lye , hath commanded them to tell you so ; if you question the truth of what they say , they are ready to produce their warrant under Gods own hand and seal ; here then is no room for tergiversation or excuses . Certainly , if you have any care of your eternal estate , if you have any drop of tender blood running in your veins towards your own souls , if you have any rational considerations dwelling in your minds , if all be not defaced and obliterated through the power of lust , and love of sin , you cannot but take your selves to be unspeakably concerned in this proposal ; But now if instead hereof , you give up your selves unto the power of unbelief , the will of Sathan , the love of your lusts , and this present world , so as to take no notice of this errand or message from God , nor once seriously to enquire after the nature and importance of the terms proposed , Can you escape ? shall you be delivered ? will your latter end be peace ? The Lord knows it will be otherwise with you , and that unto Eternity . So the Apostle assures us : 2 Cor. 4. 3 , 4. If our Gospel be hid , it is hid to them that are lost , in whom the God of this world hath blinded the minds of them that believe not , lest the light of the Glorious Gospel of Christ , who is the Image of God , should shine into them . If you receive not this word , if it be bid from you , it is from the power and efficacy of Sathan upon your minds . And what will be the end ? Perish you must , and shall , and that for ever . Remember the Parable of our Saviour , Luke 14. 31 , 32. What King , going to make warre , against another King , sitteth not down first , and consulteth whether he be able with Ten Thousand to meet him that cometh against him with Twenty Thousand ; or else while the other is yet a great way off , he sendeth an Ambassage and desireth conditions of Peace . That which he teacheth in this Parable is , the necessity that lyes on us , of making peace with God , whom we have provoked , and justly made to be our Enemy ; as also our utter impotency to resist and withstand him , when he shall come forth in a way of Judgement and Vengeance against us . But here lyes a difference in this matter , such as is allowed in all similitudes ; Amongst men at variance , it is not his part who is the stronger , and secure of success , to send to the weaker , whom he hath in his Power , to accept of terms of Peace . Here it is otherwise , God who is infinitely powerfull , justly provoked , and able to destroy poor sinners in a moment ; when now he is not very farre off , but at the very door , sends himself an Ambassage with Conditions of Peace . And shall he be refused by you ? will you yet neglect his offers ? How great then will be your destruction ? Hear then once more poor sin-hardened sensless souls , ye stout-hearted , that are far from Righteousness . Is it nothing unto you , that the great and holy God whom ye have provoked all your dayes , and whom you yet continue to provoke , who hath not the least need of you or your salvation , who can when he pleaseth eternally glorifie himself in your destruction , should of his own accord send unto you , to let you know that he is willing to be at peace with you , on the terms he had prepared ? The Enmity began on your part , the danger is on your part only ; and he might justly expect that the message for peace should begin on your part also ; But he begins with you ; and shall he be rejected ? The Prophet well expresseth this , Isa. 30. 15. Thus saith the Lord God , the holy One of Israel , in returning and rest shall ye be saved , in quietness and confidence shall be your strength , and you would not . The Love and Condescention that is in these words , on the one hand , on the part of God , and the folly and ingratitude mentioned in them on the other hand is inexpressible . They are fearfull words ; But you would not . Remember this against another day . As our Saviour sayes in the like manner to the Jewes ; You will not come unto me , that ye may have life . Whatever is pretended , it is will and stubbornness that lye at the bottom of this refusal . Wherefore , that either You may obtain Advantage by it , or that the way of the Lord may be prepared for the Glorifying of himself upon you , I shall leave this word before all them that hear , or read it , as the Testimony which God requires to be given unto his Grace . There are terms of peace with God provided for you and tendred unto you ; It is yet called to day , harden not your hearts , like them of old , who could not enter into the Rest of God , by reason of unbelief , Heb. 3. 19. Some of you , it may be , are old in sins , and unacquainted with God ; some of you , it may be , have been great sinners , scandalous sinners ; and some of you , it may be , have reason to apprehend your selves neer the grave , and so also to hell ; some of you it may be , have your Consciences disquieted and galled ; and it may be some of you are under some outward Troubles , and Perplexities , that cause you a little to look about you ; and some of you it may be are in the madness of your natural strength and lusts ; your breasts are full of milk , and your bones of marrow , and your hearts of sin , pride and contempt of the wayes of God ; All is one ; This word is unto you all ; And I shall only mind you , That it is a fearfull thing to fall into the hands of the living God. You hear the voyce , or read the words of a poor worm , but the Message is the Message , and the Word is the Word of him who shaketh Heaven and Earth . Consider then well what you have to do ; and what answer you will return unto him who will not be mocked . But you will say ; Why , what great matter is there that you have in hand ? why is it urged with so much earnestness ? We have heard the same words an hundred times over . The last Lords day , such a one , or such a one preached to the same purpose ; And what need it be insisted on now again , with so much importunity ? But is it so indeed ; that you have thus frequently been dealt withall , and do yet continue in an Estate of irreconciliation ; my heart is pained for you , to think of your wofull and almost remediless condition . If he that being often reproved , and yet stiffeneth his neck , shall perish suddenly , and that without remedy , Prov. 29. 1. how much more will he do so , who being often invited unto Peace with God , yet hardeneth his heart , and refuseth to treat with him ? Methinks I hear his voyce concerning you ; Those mine enemies , they shall not taste of the Supper that I have prepared . Be it then that the word in hand is a common word unto you , you set no value upon it ; then take your way and course in sin ; stumble , fall , and perish ; It is not so slight a matter to poor convinced sinners , that tremble at the Word of God. These will prize it , and improve it . We shall follow then that counsel , Prov. 31. 6. Give strong drink unto him that is ready to perish , and wine to those that be of an heavy heart . We shall tender this New Wine of the Gospel to poor sad hearted , conscience distressed sinners ; sinners that are ready to perish ; to them it will be pleasant , they will drink of it , and forget their poverty , and remember their misery no more . It shall take away all their sorrow and sadness ; when you shall be drunk with the fruit of your lusts , and spue , and lie down , and not rise again . But now if any of you shall begin to say in your hearts , that you would willingly treat with God ; oh that the day were come wherein we might approach unto him ! let him speak what he pleaseth , and propose what terms he pleaseth , we are ready to hear . Then consider , Secondly , That the Terms provided for you , and proposed unto you , are equal , holy , righteous , yea pleasant , and easie . This being another General Head of our work in hand , before I proceed to the further explication and confirmation of it , I shall educe one or two Observations from what hath been delivered on the first . As , 1. See here on what foundation we preach the Gospel . Many disputes there are , whether Christ died for all individuals of Mankinde or no ; if we say No , but only for the Elect who are some of all sorts ; some then tell us , we cannot invite all men promiscuously to believe . But why so ; we invite not men , as all men ; no man , as one of all men , but all men as Sinners : And we know that Christ died for Sinners . But is this the first thing , that we are in the dispensation of the Gospel to propose to the Soul of a sinner , under the Law ; That Christ dyed for him in particular . Is that the beginning of our Message unto him ? were not this a ready way to induce him to conclude , Let me then continue in sin that Grace may abound ; No ; but this is in order of Nature our first work ; even that which we have had in hand . This is the beginning of the Gospel of Jesus Christ. This is the voyce of one crying in the Wilderness , prepare ye the way of the Lord. There is a way of Reconciliation provided . God is in Christ reconciling the World to himself . There is a way of acceptance ; there is Forgiveness with him to be obtained . At this Threshold of the Lords house , doth the greatest part of men to whom the Gospel is preached fall and perish , never looking in to see the Treasures that are in the house it self ; never coming into any such state and condition , wherein they have any ground or bottom to enquire , whether Christ dyed for them in particular or no. They believe not this report , nor take any serious notice of it . This was the Ministry of the Baptist , and they who received it not , rejected the counsel of God concerning their salvation , Luke 7. 10. And so perished in their sins . This is the summe of the blessed invitation given by Wisdom , Prov. 9. 1 , 2 , 3 , 4 , 5. And here men stumble , fall , and perish , Prov. 1. 29 , 30. 2. You that have found grace and favour to accept of these terms , and thereby to obtain peace with God ; Learn to live in an holy Admiration of his condescension and love therein . That he would provide such terms ; That he would reveal them unto you ; that he would enable you to receive them . Unspeakable Love and Grace lyes in it all . Many have not these terms revealed unto them ; few find favour to accept of them ; and of whom is it that you have obtained this peculiar mercy ? Do you aright consider the nature of this matter ? The Scripture proposeth it as an object of eternal admiration , So God loved the World ; herein is love , not that we loved God , but he loved us first . Live in this Admiration , and do your utmost in your several capacities to prevail with your Friends , Relations , Acquaintance , to hearken after this great treaty of peace with God , whose terms we shall nextly consider , as before in generall they were expressed . 2. The terms provided for you , and proposed unto you , are equal , holy , righteous , yea pleasant and easie , Hes. 2. 18 , 19. They are not such , as a cursed guilty sinner might justly expect , but such as are meet for an infinitely Good and Gracious God to propose ; not suited to the Wisdom of man , but full of the wisdom of God , 2 Cor. 2. 6 , 7. The poor convinced wretch , thinking of dealing with God , Micah 6. 6 , 7. rolls in his mind what terms he is like to meet withall ; and fixes on the most dreadfull , difficult , and impossible that can be imagined . If saith he any thing be done with this Great and most high God , it must be by Rivers , Thousands , and Ten Thousands , Children , first born ; whatever is dreadfull and terrible to Nature , whatever is impossible for me to perform , that is it which he looks for . But the matter is quite otherwise . The terms are wholly of another nature ; it is a way of meer mercy , a way of free forgiveness . The Apostle lays it down , Rom. 3. 23 , 24 , 25. it is a way of propitiation , of pardon , of forgiveness in the blood of Christ ; the Terms are the Acceptance of the forgiveness that we have described . Who would not think now that the whole world would run in to be made partakers of these terms , willingly accepting of them . But it proves for the most part quite otherwise . Men like not this way of all others . It had been something , says Naaman , if the Prophet had come and done so and so ; but this , Go , wash and be clean , I do not like it , I am but deluded . Men think within themselves , that had it been some great thing that was required of them that they might be saved , they would with all speed address themselves thereunto ; but to come to God by Christ , to be freely forgiven without more adoe , they like it not . Some rigid austere penances , some compensatory obedience , some satisfactory mortification , or Purgatory , had been a more likely way . This of meer pardon in and by the Cross , it is but folly , 1 Cor. 1. 18. 20. I had rather , saith the Jew , have it as it were by the works of the Law , Rom. 9. 32. and Chap. 10. 3. This way of Grace and Forgiveness , I like not . So say others also . So practise others every day ; either this way is wholly rejected , or it is mended by some additions ; which with God , is all one with the rejection of it . Here multitudes of Souls deceive themselves and perish . I know not whether be more difficult , to perswade an unconvinced person to think of any terms , or a convinced Person to accept of these . Let men say what they will , and pretend what they please ; yet practically they like not this way of Forgiveness . I shall therefore offer some subservient Considerations , tending to the furtherance of your Souls , in the Acceptance of the Terms proposed . 1. This is the way , these are Terms of Gods own choosing ; He found out this way , he established it himself . He did it when all was lost , and undone . He did it not upon our desire , request , or proposal , but meerly of his own Accord , and why should we contend with him about it ? If God will have us saved in a way of meer mercy and forgiveness ; If his Wisdom and Soveraignty be in it , shall we oppose him , and say we like it not ? Yet this is the language of unbelief , Rom. 10. 3 , 4. Many poor Creatures have disputed it with God , untill at length being over-powered as it were by the Spirit , have said , If it must be so , and God will save us by Mercy and Grace , let it be so , we yield our selves to his will ; and yet throughout their disputes dreamed of nothing but that their own unworthiness only kept them from closing with the Promise of the Gospel . Of this nature was that way of Sathan whereby he deceived our first Parents of their Interest in the Covenant of works ; the terms of it , saith he , as apprehended by you , are unequal . Yea , hath God said , ye shall eat of every Tree of the Garden , but of the Tree of Knowledge of good and evil , ye shall not eat , lest ye die ; come , you shall not dye , for God doth know in the day you eat thereof your eyes shall be opened . There is no proportion between the disobedience and the threatning . The Issue cannot be such as is feared . And by these means he ruined them . Thus also he proceeds to deprive Souls of their Interest in the Covenant of Grace , whereunto they are invited . The Terms of it are unequall , how can any man believe them ? There is no proportion between the Obedience and the Promise . To have pardon , forgiveness , life , and blessed Eternity on believing , who can rest in it ? And here lyes a conspiracy between Sathan and unbelief , against the Wisdom , Goodness , Love , Grace and Soveraignty of God. The poyson of this deceit lyes in this ; that neither the Righteousness , nor the Mercy of God is of that infiniteness , as indeed they are . The Apostle to remove this fond imagination , calls us to the pleasure of God , 1 Cor. 1. 27. It pleased God by the foolishness of Preaching , that is by the Gospel preached , which they esteemed foolishness , to save Believers . He suffered men indeed to make tryall of other wayes ; and when their insufficiency for the Ends men proposed to themselves was sufficiently manifested , it pleased him to reveal his way . And what are we , that we should contend about it with him ? This Rejection of the way of personal Righteousness , and choosing the way of Grace and Forgiveness , God asserts , Jerem. 31. 31 , 32 , 33 , 34. Behold , the dayes come , saith the Lord , that I will make a new Covenant with the house of Israel and the house of Judah . Not according to the Covenant which I made with their Fathers : ( in which Administration of the Covenant as far as it had respect unto Typical mercies , much depended on their personal obedience ) But this shall be the Covenant that I will make with the house of Israel , after these dayes , saith the Lord , — I will put my Laws , &c. and I will forgive their iniquities , and remember their sins no more . Let then this way stand , and the way of mans Wisdom and self Righteousness perish for ever . 2. This is the way that above all others atends directly and immediately to the Glory of God. God hath managed and ordered all things in this way of forgiveness , so as no flesh should glory in his presence , but that he that glorieth should glory in the Lord , 1 Cor. 1. 29. 31. Where then is Boasting ? it is excluded ; by what Law ? by the Law of Works ; nay , but by the Law of Faith , Rom. 3. 27. It might be easily manifested , that God hath so laid the design of saving Sinners by Forgiveness according to the Law of Faith , that it is utterly impossible that any Soul should on any account whatever have the least Ground of Glorying , or boasting in its self , either absolutely , or in comparison with them that perish . If Abraham , saith the same Apostle , were justified by works , he had whereof to glory , but not before God , Chap. 4. 2. The Obedience of works would have been so infinitely disproportionate to the Reward , which was God himself , that there had been no glorying before God ; but therein his Goodness and Grace must be acknowledged ; yet in comparison with others who yielded not the Obedience required , he would have had wherein to glory ; But now this also is cast off by the way of forgiveness , and no pretence is left for any to claim the least share in the Glory of it but God alone ; and herein lyes the excellency of Faith , that it gives glory unto God , Rom. 4. 20. the denyal whereof under various pretences is the issue of proud unbelief . And this is that which God will bring all unto , or they shall perish ; Namely , that shame be ours , and the whole Glory of our salvation be his alone . So he expresseth his design , Isa. 45. 22 , 23 , 24 , 25. v. 22. he proposeth himself as the only relief for Sinners ; Look unto me , ( saith he ) and be saved , all ye ends of the Earth ; But what if men take some other course , and look well to themselves , and so decline this way of meer Mercy and Grace , wh● saith he , v. 23. I have sworn by my self , the Word is gone out of my mouth in Righteousness , and shall not return , that unto me , every Knee shall bow , and every Tongue shall swear . Look you unto that ; but I have sworn that you shall either do so , or answer your disobedience at the day of Judgement ; whereunto Paul applyes those words , Rom. 14. 11. what do the Saints hereupon ? v. 24 , 25. Surely shall one say , in the Lord have I Righteousness and strength . In the Lord shall all the seed of Israel be justified , and shall glory . They bring their hearts to accept of all Righteousness from him , and to give all Glory unto him . God at first placed Man in a blessed state and condition , in such a dependance on himself , as that he might have wrought out his Eternal happiness with a great Reputation of Glory unto himself . Man being in this honour , saith the Psalmist , abode not . God now fixes on another way , as I said , wherein all the Glory shall be his own , as the Apostle at large sets it forth , Rom. 3. 23 , 24 , 25 , 26. Now neither the way from which Adam fell , nor that wherein some of the Angels continued , which for the substance were the same , is to be compared with this of Forgiveness , as to the bringing Glory unto God. I hate curiosities and conjectures in the things of God : Yet upon the account of the interposition of the blood of Christ , I think I may boldly say , there comes more glory to God , by saving one sinner in this way of Forgiveness , than in giving the reward of blessedness to all the Angels in Heaven ; So seems it to appear , from that solemn Representation , we have of the Ascription of Glory to God by the whole Creation , Revel . 5. 9. 10 , 11 , 12 , 13. All centers in the bringing forth Forgiveness by the blood of the Lamb. I insist the more on this , because it lyes so directly against that cursed Principle of Unbelief , which reigns in the hearts of the most , and often disquiets the best . That a poor ungodly sinner , going to God with the guilt of all his sins upon him , to receive Forgiveness at his hand , doth bring more Glory unto him , than the obedience of an Angel , men are not over-ready to think , nor can be prepared for it , but by it self . And the formal nature of that unbelief which worketh in Convinced Sinners , lyes in a refusal to give unto God the whole glory of Salvation . There are many hurtfull Controversies in Religion that are managed in the World with great noyse and clamour ; but this is the greatest and most pernicious of them all , and it is for the most part silently transacted in the souls of men ; although under various forms and pretences . It hath also broken forth in writings and disputations , that is , Whether God or man shall have the Glory of Salvation ; or whether it shall wholly be ascribed unto God , or that man also on one account or other , may come in for a share . Now if this be the state and condition with any of you , that you will rather perish , than God should have his Glory , what shall we say , but Go ye cursed souls , perish for ever , without the least compassion from God , or any that love him , Angels or Men. If you shall say , for your parts you are contented with this course , let God have the glory , so you may be forgiven and saved ; There is yet just cause to suspect , lest this be a selfish contempt of God. It is a great thing to give Glory unto God by believing , in a due manner . Such slight returns seem not to have the least relation unto it . Take heed that instead of believing , you be not found mockers , and so your bands be made strong . But a poor Convinced Sinner may here finde encouragement , Thou wouldst willingly come to Acceptance with God , and so attain Salvation ; Oh my soul longeth for it ; wouldst thou willingly take that course for the obtaining those ends which will bring most Glory unto God ? Surely it is meet and most equal that I should do so ; What now if one should come and tell thee from the Lord of a way , whereby thou poor , sinfull , self condemned creature , mightst bring as much Glory unto God , as any Angel in Heaven is able to doe ? Oh , if I might bring the least glory unto God , I should rejoyce in it . Behold then the way which himself hath fixed on for the exaltation of his Glory : Even , that thou shouldst come to him meerly upon the account of Grace in the blood of Christ , for pardon and forgiveness , and the Lord strengthen thee to give up thy self thereunto . 3. Consider , That if this way of salvation be refused , there is no other way for you . We do not propose this way of forgiveness as the best and most pleasant , but as the only way . There is no other Name given but that of Christ ; no other way but this of Forgiveness . Here lyes your choice ; take this path , or perish for ever . It is a shame indeed unto our cursed nature that there should be any need to use this Argument , that we will neither submit to Gods Soveraignty , nor delight in his Glory . But seeing it must be used , let it be so . I intend neither to flatter men , nor to frighten them ; but to tell them the truth as it is . If you continue in your present state , and condition , if you rest on what you do , or what you hope to do , if you support your selves with general hopes of mercy , mixed with your own endeavours and obedience , if you come not up to a through Gospel-closure with this way of God , if you make it not your All , giving Glory to God therein ; perish you will , and must , and that to Eternity . There remains no more sacrifice for your sins , nor way of escape for your Souls . You have not then only the excellency of this way to invite you , but the absolute indispensable necessity of this way to enforce you . And now let me adde , that I am glad this Word is spoken , is written unto you . You and I must one day be accountable for this discourse . That word that hath already been spoken , if neglected , will prove a sore Testimony against you . It will not fare with you , as with other men who have not heard the Joyfull sound . All these words that shall be found consonant to the Gospel , if they are not turned to Grace in your hearts here , will turn into Torment unto your Souls hereafter . Choose not any other way , it will be in vain for you ; it will not profit you ; and take heed lest you suppose you Embrace this way , when indeed you do not , about which I have given Caution before . 4. This way is free and open for and unto sinners . He that fled to the City of Refuge , might well have many perplexed thoughts , whether he should finde the Gates of it opened unto him or no , and whether the Avenger of blood might not overtake and slay him , whilest he was calling for entrance . Or if the Gates were alwayes open , yet some crimes excluded men thence . Numb . 35. 24. It is not so here . Acts 13. 38 , 39. This is the voyce of God even the Father ; come saith he to the Marriage , for all things are prepared , no fear of want of entertainment , Matth. 22. 4. whence the Preachers of the Gospel are said in his stead to beseech men to be reconciled , 2 Cor. 5. 18. And It is the voyce of the Son ; whosoever , saith he , cometh to God by me , I will in no wise cast out , John 6. 37. Who ere he be that comes shall assuredly find entertainment ; the same is his call and invitation in other places , as Matth. 11. 28. John 7. 37. and This is the voyce of the Spirit , and of the Church , and of all Believers , Revel . 22. 17. The Spirit and the Bride say , Come , and let him that heareth say Come ; and let him that is athirst come , and whosoever will , let him take of the water of life freely ; All center in this , that sinners may come freely to the Grace of the Gospel . And It is the known voyce of the Gospel it self , as Isa. 55. 1 , 2 , 3. Prov. 9. 1 , 2 , 3 , 4 , 5. And it is the voyce of all the Saints in Heaven and Earth , who have been made partakers of Forgiveness , they all testifie , that they received it freely . Some indeed endeavour to abuse this concurrent Testimony of God and Man. What is spoken of the freedom of the Grace of God , they would wrest to the power of the Will of man : But the riches and freedom of Gods mercy do not in the least enterfere with the efficacy of his Grace . Though he proclaim pardon in the blood of Christ indefinitely , according to the fullness and excellency of it , yet he giveth out his quickening Grace to enable men to receive it , as he pleaseth , for he hath mercy on whom he will have mercy . But this lyes in the thing it self , the way is open and prepared , and it is not because men cannot enter , but because they will not , that they do not enter . As our Saviour Christ tells the Pharisees , Ye therefore hear not Gods Word , because ye are not of God. Joh. 8. 47. and Joh. 6. 44. So he doth , Ye will not come unto me that you may have life , Joh. 5. 40. In the neglect , and inadvertency of the most excusable , there is a positive Act of their Will put forth in the refusing of Christ and Grace by him . And this is done by men under the preaching of the Gospel every day . There is nothing that at the last day will tend more immediately to the advancement of the Glory of God , in the inexcusableness of them who obey not the Gospel , than this , that Terms of Peace in the blessed way of Forgiveness were freely tendred unto them . Some that hear or read this Word , may perhaps have lived long under the dispensation of the Word of Grace , and yet it may be have never once seriously pondered on this way of comeing to God by Forgiveness through the blood of Christ ; but think , that going to Heaven is a thing of course , that men need not much trouble themselves about ; do they know what they have done ? hitherto all their dayes they have positively refused the salvation , that hath been freely tendred unto them in Jesus Christ. Not they , they 'l say , they never had such a thought , nor would for all this World. But be it known unto you , in as much as you have not effectually received him , you have refused him , and whether your day and season be past or no , the Lord only knows . 5. This Way is safe . No soul ever miscarried in it . There is none in Heaven but will say it is a safe way ; There is none in Hell can say otherwise . It is safe to all that venture on it , so as to enter into it . In the old way we were to preserve our selves and the way . This preserves it self and us ; This will be made evident by the ensuing considerations . 1. This is the Way which in the Wisdom , Care , and Love of God in Christ , was provided in the room of another , removed and taken out of the way for this cause and reason , because it was not safe , nor could bring us unto God , Heb. 8. 7 , 8. For if the First Covenant had been faultless , then should no place have been sought for the Second ; but finding fault with them , he saith . And , 1. He tells us , that the first Covenant was not faultless , for if it had , there would have been no need of a Second . The Commandement indeed , which was the matter of that Covenant , the same Apostle informs us to be holy , just , and good , Rom. 7. 12. But it was faulty as to all ends of a Covenant , considering our state and condition as sinners ; it could not bring us unto God. So he acquaints us Rom. 8. 3. It was made weak through the flesh ; that is , by the entrance of sin , and so became unusefull as to the saving of souls . Be it so then ; through our sin and default this good and holy Law , this Covenant was made unprofitable unto us ; But what was that unto God ? was he bound to desert his own Institution and Appointment , because through our own default it ceased to be profitable unto us ? Not at all ; He might righteously have tyed us all unto the terms of that Covenant , to stand or fall by them unto Eternity . But he would not do so . But Secondly , In his Love and Grace , he finds fault with it , v. 8. not in its self , and absolutely , but only so farre as that he would provide another way , which should supply all its defects and wants in reference to the end aimed at . What way that is , the Apostle declares in the following Verses to the end of that Chapter . The summe is , v. 12. I will be mercifull to their unrighteousness , and their sins and their Iniquities will I remember no more . It is the way of pardon and forgiveness : This is substituted in the room of that insufficient way that was removed . Let us consider then , whether the infinitely Wise and Holy God , pursuing his purpose of bringing souls unto himself , laying aside one way of his own appointment as useless , and infirm , because of the coming in of sin , against which there was no relief found in it , and substituting another way in the room of it ; would not provide such an one , as should be absolutely free from the faults and inconveniencies , which he charged upon that , which he did remove . That which alone rendred the former way faulty was sin ; it could do any thing but save a sinner ; this then was to be , and is principally provided against in this way of Forgiveness . And we see here , how clearly God hath severed , yea and in this matter opposed these two things , ( 1. ) Namely , the way of personal Righteousness , and the way of forgiveness . He finds fault with the first ; what then doth he do ? what course doth he take ? doth he mend it , take from it what seems to be redundant , mitigate its severity , and supply it where it was wanting , by Forgiveness , and so set it up anew ? This indeed is the way that many proceed in in their notions , and the most in their practice . But this is not the way of God. He takes the one utterly away , and establishes the other in its place . And mens endeavours to mix them will be found of little use to them at the last . I can have no great expectation from that which God pronounced faulty . ( 2. ) The unchangeable Principles and Foundations that this Way is built upon , render it secure and safe for sinners , for , 1. It is founded on the Purpose of God , Gal. 3. 8. The Scripture foreseeing that God would justifie the Heathen through Faith. God would do so , he had purposed and determined to proceed this way ; and all the purposes of God are attended with immutability ; and 2. His Promise also is engaged in it , and that given out in the way of a Covenant , as hath been already declared ; and 3. This Promise is confirmed by an Oath ; and it may be observed , that God doth not in any thing interpose with an Oath , but what relates to this way of coming to himself by Forgiveness . For the Oath of God wherever it is used , respecteth either Christ Typically , or personally , or the Covenant established in him ; for , 4. This Way is confirmed and ratified in his Blood ; from whence the Apostle at large evinceth its absolute security and safety , Heb. 9. Whatever soul then on the invitation under consideration , shall give up himself to come to God , by the way proposed ; he shall assuredly find absolute peace , and security in it . Neither our own weakness , or folly from within , nor the opposition of any of all our Enemies from without , shall be able to turn us out of this Way . See Isa. 35. 4 , 5 , 6 , 7 , 8 , 9 , 10. 3. In the other way , every individual person stands upon his own bottom , and must do so , to the last , and utmost of his continuance in this World. You are desirous to go unto God , to obtain his favour , and come to an enjoyment of him . What will you doe ? What course will you fix upon , for the obtaining of these Ends ? if you were so holy , so perfect , so righteous , so free from sin as you could desire , you should have some boldness in going unto God ; why if this be the way you fix upon , take this along with you : You stand upon your own personal Account all your dayes . And if you fail in the least you are gone for ever . For whosoever shall keep the whole Law , and yet offend in one point , he is guilty of all , Jam. 2. 10. And what peace can you possibly obtain , were you as holy as ever you aimed or desired to be , whilest this is your Condition ? But in this way of Forgiveness , we all stand upon the Account of one common Mediator in whom we are compleat . Col. 3. 10. And a want of a due improvement of this Truth , is a great principle of disconsolation to many Souls . Suppose a man look upon himself as loosed from the Covenant of Works , wherein exact and perfect Righteousness is rigidly required ; and to be called unto Gospel Evangelical Obedience to be performed in the room thereof , in sincerity and integrity ; yet if he be not cleared in this also , that he stands not in this way purely on his own account , he will never be able to make his Comforts hold out to the end of his Journey . There will be found in the best of men so many particular failings , as will seem in difficult seasons to impeach their integrity ; And so many questionings will after arise , through the darkness of their minds , and Power of their Temptations , as will give but little rest unto their Souls . Here lyes the great security of this way ; We abide in it on the account of the faithfulness and Ability of our Common Mediator Jesus Christ. And this is another Consideration , strengthening our invitation to a closure with the way of coming unto God , under proposal . There is nothing wanting that is needfull to give infallible Security to any Soul , that shall venture himself into it and upon it . There are Terms of peace proposed , as you have heard . These terms are excellent , and holy , and chosen of God , tending to the interest of his Glory ; free , safe , and secure unto sinners . What hath any soul in the World to object against them ? or wherein do men repose their Trust and Confidence in the neglect of this so great Salvation ? Is it in their Lusts , and sins , that they will yield them as much satisfaction and contentment as they shall need to desire ? Alas , they will ruine them , and bring forth nothing but death . Is it in the World ? it will deceive them ; the figure of it passeth away . Is it in their Duties , and Righteousness ? they will not relieve them ; for did they follow the Law of Righteousness , they could not obtain the Righteousness of the Law. Is it in the continuance of their lives ? Alas , it is but a shadow , a vapour that appeareth for a little while . Is it in a future Amendment and Repentance ? Hell is full of souls perishing under such Resolutions . Only this way of pardon remains , and yet of all others is most despised . But yet I have one consideration more to adde before I further enforce the Exhortation . 6. Consider , that this is the only Way and means to enable you unto obedience , and to render what you do therein acceptable unto God. It may be that some of you are under the power of Convictions , and have made Engagements unto God , to live unto him , to keep your selves from fin , and to follow after holiness . It may be you have done so in Afflictions , dangers , sicknesses , or upon the receipt of mercies ; but yet you find that you cannot come unto stability or constancy in your course ; you break with God and your own Souls , which fills you with new disquietments , or else hardens you , and makes you secure and negligent ; so that you return unto your purposes no oftner , than your Convictions or Afflictions befall you anew . This condition is ruinous and pernitious , which nothing can deliver you from , but this closing with forgiveness . For , 1. All that you do without this , however it may please your minds or ease your Consciences , is not at all accepted with God. Unless this foundation be laid , all that you do is lost . All your Prayers , all your Duties , all your amendments are an abomination unto the Lord. Untill peace is made with him , they are but the Acts of Enemies , which he despiseth and abhorreth . You run it may be earnestly , but you run out of the way ; you strive , but not lawfully , and shall never receive the Crown . True Gospel-obedience is the fruit of the Faith of Forgiveness . Whatever you do without it , is but a building without a foundation , a Castle in the ayre . You may see the order of Gospel Obedience , Eph. 2. 7 , 8 , 9 , 10. The foundation must be laid in Grace ; Riches of Grace by Christ , in the free pardon , and forgiveness of sin . From hence must the works of obedience proceed , if you would have them to be of Gods appointment , or finde acceptance with him . Without this God will say of all your Services , Worship , Obedience , as he did to the Israelites of old ; Amos 5. 21 , 22 , 23 , 24 , 25. I despise all , reject it all ; it is not to him , nor to his Glory . Now if you are under convictions of any sort , there is nothing you more value , nothing you more place your confidence in , than your Duties ; your Repentance , your Amendment , what you do , and what in good time you will be . Is it nothing unto you to lose all your hopes , and all your Expectations which you have from hence ? To have no other Reception with God , than if all this while you had been wallowing in your sins and lusts ? Yet thus it is with you , if you have not begun with God on his own Terms , if you have not received the Atonement in the Blood of his Son ; if you are not made partakers of Forgiveness , if your persons are not pardoned , all your Duties are accursed . 2. This alone will give you such Motives and Encouragements unto Obedience , as will give you Life , Alacrity , and Delight in it . You perform Duties , abstain from sins , but with heaviness , fear , and in bondage . Could you do as well without them , as with them , would Conscience be quiet , and hope of Eternity hold out , you would omit them for ever . This makes all your Obedience burdensome , and you cry out in your thoughts with him in the Prophet , behold what a weariness it is ! the service of God is the only drudgery of your lives , which you dare not omit , and delight not to perform . From this wretched and cursed frame , there is nothing can deliver you , but this closing with forgiveness . This will give you such motives , such encouragements , as will greatly influence your hearts and souls . It will give you freedom , liberty , delight , and chearfulness in all duties of Gospel Obedience . You will finde a constraining power in the love of Christ therein ; a freedom from bondage , when the Son truely hath made you free . Faith and love will work genuinely and naturally in your spirits ; and that which was your greatest burden , will become your chiefest joy : 2 Cor. 7. 1. Thoughts of the Love of God , of the Blood of Christ , or the Covenant of Grace , and sence of pardon in them , will enlarge your hearts , and sweeten all your duties . You will find a new life , a new pleasure , a new satisfaction , in all that you doe . Have you yet ever understood that of the Wiseman , Prov. 3. 17. The wayes of Wisdom are pleasantness , and her paths are peace ? Have the wayes of Holyness , of Obedience , of Duties been so unto you ? Whatever you pretend , they are not , they cannot be so , whilst you are strangers unto that which alone can render them so unto you . I speak unto them that are under the Law ; Would you be free from that bondage , that galling yoke in dutyes of Obedience ? Would you have all that you do towards God , a delight and pleasantness unto you ? this , and this alone will effect it for you . 3. This will place all your Obedience upon a sure foot of account in your own Souls and Consciences ; even the same that is fixed on in the Gospell . For the present all that you do , is indeed but to compound with God for your sin ; you hope by what you do for him , and to him , to buy off what you have done against him ; that you may not fall into the hands of his Wrath and Vengeance . This makes all you doe to be irksom . As a man that labours all his dayes , to pay an old debt , and brings in nothing to lay up for himself , how tedious and wearisome is his work and labour to him . It is odds but that at one time or other , he will give over , and run away from his Creditor . So it is in this case , men who have secret reserves of recompensing God by their Obedience , every day find their debt growing upon them ; and have every day less hopes of making a satisfactory payment . This makes them weary , and for the most part they faint under their discouragements , and at length they fly wholly from God. This way alone will state things otherwise in your Consciences ; It will give you to see , that all your debts are paid by Christ , and freely forgiven unto you by God. So that what you doe is of Gratitude or thankfulness , hath an influence into Eternity , leads to the Glory of God , the honour of Christ in the Gospel , and your own comfortable account at the last day . This encourageth the soul to labour , to Trade , to endeavour ; all things now looking forward , and unto his advantage . 4. Find you not in your selves an impotency , a disability unto the dutyes of Obedience , as to their performance unto God in an acceptable manner ? It may be you are not so sensible hereof as you ought to be . For respecting only or principally the outward part and performance of dutyes , you have not Experience of your own Weakness . How to enliven and fill up Duties with Faith , Love , and Delight , you know not ; and are therefore unacquainted with your own insufficiency in this matter ; yet if you have any Light , any Convictions , ( and to such I speak at present ) you cannot but perceive and understand , that you are not able in your Obedience to answer what you aim at ; you have not strength or power for it . Now it is this faith of Forgiveness alone that will furnish you with the Ability , whereof you stand in need . Pardon comes not to the Soul alone ; or rather Christ comes not to the Soul with pardon only . It is that which he opens the door , and enters by ; but he comes with a Spirit of life and Power . And as without him we can do nothing , so through his enabling us we may do all things . Receiving of Gospel Forgiveness engageth all the grace of the Gospel unto our assistance . This is the summe of what hath been spoken , the : obedience that you perform under your convictions is burdensome and unpleasant unto you ; it is altogether unacceptable to God. You lose all you do , and all that you hope to do hereafter , if the foundation be not layd in the receiving of pardon in the blood of Christ. It is high time to cast down all that vain and Imaginary fabrick which you have been erecting , and to go about the laying of a new Foundation , which you may safely and chearfully build upon ; a building that will abide for ever . Again , It is such a way , so excellent , so pretious , so neer the heart of God , so relating to the blood of Christ , that the neglect of it will assuredly be sorely revenged of the Lord. Let not men think that they shall despise the Wisdom , and Love of the Father , the blood of the Son , and the Promises of the Gospel , at an easie rate . Let us in a very few words take a view of what the Holy Ghost speaks to this purpose . There are Three wayes whereby the Vengeance due to the neglect of closing with forgiveness or Gospel Grace is expressed . 1. That is done Positively , He that believeth not shall be DAMNED , Mark. 16. 16. That 's a hard word ; many men cannot endure to hear of it . They would not have it named by their good wills , and are ready to fly in the face of him from whose mouth it proceeds . But let not men deceive themselves , this is the softest word , that Mercy , and Love it self , that Christ , that the Gospel speaks to despisers of forgiveness . It is Christ who is this legal terrifying Preacher ; it is he that cryes out , if you believe not , you shall be Damned ; and will come himself in flaming fire to take vengeance of them that obey not the Gospel , 2 Thess. 2. 8. This is the end of the disobedient ; if God , if Christ , if the Gospel may be believed . 2. Comparatively in reference unto the Vengeance due to the breach of the Law , 2 Cor. 2. 16. We are in the preaching of forgiveness by Christ , unto them that perish , a savour of death unto death , a deep death , a sore Condemnation , so Heb. 10. 29. Of how much sorer punishment suppose ye he shall be thought worthy : Sorer than ever was threatned by the Law , or inflicted for the breach of it ; not as to the Kind of punishment , but as to the degrees of it ; Hence ariseth the addition of many stripes . 3. By the way of Admiration at the unexpressibleness , and unavoidableness of the punishment due unto such sinners . Heb. 2. 3. How shall we escape if we neglect so great salvation ? Surely there is no way for men to escape , they shall unavoidably perish who neglect so great salvation . So the Holy Ghost sayes , 1 Pet. 4. 11. What shall be the end of them that obey not the Gospel ? What understanding can reach to an apprehension of their miserable and wofull condition ? None can , saith the Holy Ghost ; nor can it be spoken to their capacity ; ah what shall their end be ? There remains nothing , but a certain fearfull looking for of Judgement , and fiery indignation that shall consume the Adversaries , Heb. 10. 27. A certain fearfull expectation of astonishable things that cannot be comprehended . And these are the Enforcements of the Exhortation in hand , which I shall insist upon . On these foundations , on the consideration of these Principles , let us now a little conferre together , with the words of Truth and Sobriety . I speak to such poor souls , as having deceived themselves , or neglected utterly their Eternal Condition , are not as yet really , and in Truth made partakers of this forgiveness . Your present state is sad , and deplorable . There is nothing but the wofull uncertainty of a dying life between you and Eternal ruine . That perswasion you have of forgiveness , is Good for nothing but to harden you , and destroy you . It is not the Forgiveness that is with God. Nor have you taken it up on Gospel grounds or Evidences . You have stollen painted beads , and take your selves to be lawfull possessors of Pearls and Jewels . As you are then any way concerned in your own Eternal Condition , which you are entring into , ( and how soon you shall be ingaged in it you know not ) prevail with your selves to attend a little unto the Exhortation that lyes before you ; it is your own business that you are entreated to have regard unto . 1. Consider seriously what it is you bottom your hopes and expectation upon as to Eternity . Great men , and in other things wise , are here very apt to deceive themselves . They suppose they think and believe much otherwise , than indeed they think and believe , as their cry at the last day will manifest . Put your souls a little unto it . Do you at all seriously think of these things ? Or are you so under the power of your Lusts , Ignorance , and Darkness , that you neglect and despise them ? Or do you rise up and lye down , and perform some duties , or neglect them , with a great Coldness , Remisness , and Indifferency of Spirit , like Gallio not much caring for these things ? Or do you relieve your selves with hopes of future amendment , purposing , that if you live , you will be other persons than you are , when such and such things are brought about and accomplished ? Or do you not hope well in Generall upon the account of what you have done , and will doe ? If any of these express your condition , it is unspeakably miserable . You lye down , and rise up under the wrath of the Great God , who will prevail at last upon you , and there shall be none to deliver . If you shall say , Nay , This is not our state ; we rely on Mercy and Forgiveness ; then let me in the fear of the Great God entreat a few things , yet further of you . 1. That you would seriously consider , whether the forgiveness you rest on , and hope in , be that Gospel Forgiveness which we have before described ? or is it only a General Apprehension of Impunity , though you are Sinners ? That God is mercifull , and you hope in him , that you shall escape the Vengeance of Hell-fire . If it be thus with you , forgiveness it self will not relieve you . This is that of the presumptuous man , Deut. 29. 19. Gospel-pardon is a thing of another nature ; It hath its spring in the Gracious heart of the Father , is made out by a Soveraign Act of his Will ; rendred consistent with the Glory of his Justice and Holyness by the blood of Christ , by which it is purchased in a Covenant of Grace , as hath been shewed ; If you shall say , yea , this is the forgiveness we rely upon , it is that which you have described . Then I desire further that you would 1. Examine your own hearts , how you came to have an interest in this Forgiveness , to close with it , and to have a right unto it . A man may deceive himself as effectually by supposing that True Riches are his , when they are not , as by supposing his false and counterfeit ware to be good and currant ; how then come you to be interested in this . Gospel-forgiveness ? If it hath befallen you you know not how , if a lifeless , barren , inoperative perswasion of it hath crept upon your minds ; be not mistaken , God will come and require his forgiveness at your hands , and it shall appear , that you have had no part , nor portion in it . If you shall say , Nay , but we were convinced of sin , and rendred exceeding unquiet in our Consciences , and on that account looked out after Forgiveness , which hath given us Rest. Then I desire , 2. That you would diligently consider , to what ends and purposes you have received , and do make use of this Gospel-forgiveness . Hath it been to make up what was wanting , and to piece up a peace in your own Consciences ? that whereas you could not answer your Convictions with your dutyes , you would seek for relief from Forgiveness . This , and innumerable other wayes there are , whereby men may lose their souls when they think all is well with them , even on the account of Pardon and Mercy . Whence is that caution of the Apostle , Looking diligently lest any one should seem to fail , or come short of the Grace of God , Heb. 12. 15. men miss it and come short of it , when they pretend themselves to be in the pursuit of it ; yea to have overtaken and possessed it . Now if any of these should prove to be your Condition , I desire 3. That you would consider seriously , whether it be not high time for you to look out for a way of deliverance , and escape , that you may save your selves from this evil World , and fly from the wrath to come . The Judge stands at the door . Before he deal with you as a Judge , he knocks with a tender of mercy . Who knows , but that this may be the last time of his dealing thus with you . Be you old or young , you have but your season , but your day ; it may perhaps be night with you , when it is day with the rest of the World. Your Sun may go down at Noon ; And God may swear that you shall not enter into his Rest. If you are then resolved to continue in your present condition , I have no more to say unto you . I am pure from your blood , in that I have declared unto you the counsel of God in this thing , and so I must leave you to a naked Tryal between the Great God and your Souls at the last day ; poor Creatures , I even tremble to think , how he will tear you in pieces , when there shall be none to deliver . Me thinks I see your poor destitute forlorn souls , forsaken of lusts , sins , world , friends , Angels , Men , Trembling before the Throne of God , full of horror , and fearfull expectation of the dreadfull sentence . Oh that I could mourn over you , whilest you are joyned to all the living ; whilest there is yet hope , oh that in this your day , you knew the things of your peace . But now of you shall say , Nay , but we will seek the Lord whilest he may be found , we will draw nigh unto him before he cause darkness ; then consider , I pray , 4. What Joshua told the children of Israel , when they put themselves upon such a Resolution , and cryed out , We will serve the Lord our God , chap. 24. v. 19. Ye cannot serve the Lord , for he is an holy God , a jealous God , he will not forgive your transgressions , nor your sins . Go to him upon your own Account , and in your own strength , with your own best endeavours and dutyes , you will finde him too great , and too holy for you to deal withall . You will obtain neither Acceptance of your persons , nor Pardon of your sins . But you will say , this is heavy tidings . If you sit still you perish , and if you rise to be doing , it will not be better ; is there no hope left for our Souls ? must we pine away under our sins and the wrath of God for ever ? God forbid . There are yet other directions remaining to guide you out of these entanglements . Wherefore , 5. Ponder seriously on what hath been spoken of this way of approaching unto God. Consider it in its own nature , as to all the ends and purposes for which it is proposed of God : Consider , whether you Approve of it or no ; do you judge it a way suited and fitted to bring glory unto God ? doth it answer all the wants and distresses of your souls ? Do you think it excellent , safe , and Glorious unto them who are entred unto it ? or have you any thing to object against it ? Return your Answer to him in whose Name , and by whose Appointment these words are spoken unto you . If you shall say , we are convinced that this way of forgiveness is the only way for the relief and deliverance of our Souls ; Then , 6. Abhorr your selves for all your blindness and obstinacy whereby you have hither to despised the love of God , the blood of Christ , and the Tenders of Pardon in the Gospel . Be abased and humbled to the dust , in a sense of your vileness , Pollutions , and Abominations ; which things are every day spoken unto , and need not here be repeated . And , 7. Labour to exercise your hearts greatly with thoughts of that abundant Grace that is manifested in this way of sinners comeing unto God ; as also of the Excellency of the Gospel wherein it is unfolded . Consider the Eternal Love of the Father , which is the Fountain and Spring of this whole dispensation ; the inexpressible Love of the Son , in establishing and confirming it , in removing all hindrances and obstructions by his own blood , bringing forth unto beauty and Glory this Redemption or Forgiveness of sin , as the price of it . And let the Glory of the Gospel which alone makes this discovery of Forgiveness in God , dwell in your hearts . Let your minds be exercised about these things . You will find effects from them , above all that hath as yet been brought forth in your souls . What for the most part have you hitherto been conversant about ? when you have risen above the turmoyling of lusts and corruptions in your hearts , the entanglements of your Callings , business , and affairs , what have you been able to raise your hearts unto ? perplexing fears about your Condition , General hopes without savour or relish , yielding you no refreshment , Legal Commands , Bondage-duties , distracted Consciences , broken Purposes and Promises which you have been tossed up and down withall , without any certain rest . And what Effects have these thoughts produced ? have they made you more holy , and more humble ? have they given you delight in God , and strength unto new obedience ? Not at all . Where you were , there you still are without the least progress . But now bring your Souls unto these Springs ; and try the Lord if from that day you be not blessed with spiritual stores . 8. If the Lord be pleased to carry on your Souls thus far , then stirr up your selves , to choose and close with the way of forgiveness that hath been revealed . Choose it only , choose it in comparison with , and opposition unto all others . Say you will be for Christ , and not for another , and be so accordingly . Here venture , here repose , here rest your Souls . It is a way of peace , safety , Holyness , beauty , strength , power , liberty , and glory ; you have the Nature , the Name , the Love , the Purposes the Promises , the Covenant , the Oath of God ; the Love , Life , Death , or Blood , the Mediation , or Oblation and Intercession of Jesus Christ ; The Power and Efficacy of the Spirit , and Gospel Grace by him administred , to give you Assurance of the excellency , the oneness , the safety of the Way , whereunto you are engaging . If now the Lord shall be pleased to perswade your hearts , and souls , to enter upon the path marked out before you , and shall carry you on through the various exercises of it , unto this closure of Faith , God will have the Glory , the Gospel will be Exalted , and your own Souls shall reap the Eternal benefit of this Exhortation . But now if not withstanding all that hath been spoken , all the Invitations you have had , and Incouragements that have been held out unto you , you shall continue to despise this so great salvation , you will live and dye in the state and condition wherein you are ; why then as the Prophet said to the Wife of Jeroboam , Come neer , for I am sent unto you with heavy Tydings . I say then , 9. If you resolve to continue in the neglect of this Salvation , and shall do so accordingly , Then Cursed be you of the Lord , with all the Curses that are written in the Law , and all the Curses that are denounced against Despisers of the Gospel . Yea , be you Anathema Maranatha ; Cursed in this World alwayes , untill the comeing of the Lord , and when the Lord comes , be ye cursed from his presence into Everlasting destruction . Yea , Curse them all ye holy Angels of God , as the obstinate Enemies of your King and Head the Lord Jesus Christ. Curse them all ye Churches of Christ , as despisers of that Love and Mercy which is your portion , your Life , your Inheritance ; Let all the Saints of God , all that love the Lord , curse them , and rejoyce to see the Lord comeing forth mightily , and prevailing against them to their everlasting ruine . Why should any one have a thought of compassion towards them , who despise the compassion of God ? or of mercy towards them who trample on the blood of Christ ? Whilest there is yet hope , we desire to have continual sorrow for you ; and to travail in soul for your conversion to God ; but if you be hardened in your way , shall we joyn with you against him ? shall we preferre you above his Glory ? shall we desire your salvation with the despoyling God of his honour ? Nay , God forbid , We hope to rejoyce in seeing all that vengeance and indignation , that is in the right hand of God , poured out unto Eternity upon your Souls : Prov. 1. 21 , 22 , 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30 , 31 , 32 , 33. Rules to be observed by them who would come to stability in Obedience . The first Rule . Christ the only infallible Judge of our spiritual condition . How he judgeth , by his Word and Spirit . That which remaineth to be further carried on , upon the Principles laid down , is to perswade with Souls more or less intangled in the depths of sin , to close with this Forgiveness by Believing , unto their Peace and Consolation . And because such persons are full of pleas and objections against themselves , I shall chiefly in what I have to say , endeavour to obviate these Objections , so to encourage them unto believing , and bring them unto settlement . And herein whatever I have to offer , flowes naturally from the Doctrine at large laid down and asserted . Yet I shall not in all particulars apply my self thereunto , but in Generall fix on those things that may tend to the Establishment and Consolation of both distressed and doubting Souls . And I shall do what I purpose these two wayes . First , I shall lay down such General Rules as are necessary to be observed by all those who intend to come to Gospel peace and Comfort . And then , Secondly , shall consider some such Objections as seem to be most comprehensive of those special reasonings where with distressed persons do usually intangle themselves . I shall begin with General Rules , which through the Grace of Christ , and Supplyes of his Spirit , may be of use unto Believers in the condition under consideration . RULE I. Be not Judges of your own Condition , but let Christ judge . You are invited to take the comfort of this Gospel Truth , That there is Forgiveness with God. You say not for you ; so said Jacob ; My way is hid from the Lord , Isa. 40. 27. and Sion said so too , chap. 49. 14. The Lord hath forsaken me , and my Lord hath forgotten me . But did they make a right Judgement of themselves ? We find in those places that God was otherwise minded . This false Judgement made by Souls in their intanglements , of their own Condition , is oft-times a most unconquerable hinderance unto the bettering of it . They fill themselves with thoughts of their own about it , and on them they dwell , instead of looking out after a Remedy . Misgiving thoughts of their distempers , are commonly a great part of some mens sickness . Many diseases are apt to cloud the thoughts , and to cause misapprehensions concerning their own nature , and danger . And these delusions are a real part of the persons sickness . Nature is no less impaired and weakened by them , the Efficacy of Remedies no less obstructed , than by any other reall distemper . In such cases we perswade men to acquiesce in the Judgement of their skilfull Physitian , not alwayes to be wasting themselves in and by their own tainted imaginations , and so despond upon their own mistakes ; but to rest in what is informed them by him , who is acquainted with the causes and tendency of their indisposition better than themselves . It is oft-times one part of the Souls depths , to have false apprehensions of its Condition . Sin is a madness ; Eccles. 9. 3. so far as any one is under the power of it , he is under the power of madness . Madness doth not sooner , nor more effectually discover it self in any way or thing , than in possessing them in whom it is , with strange conceits and apprehensions of themselves . So doth this madness of sin , according unto its degrees , and prevalency . Hence some cry Peace , peace , when suddain destruction is at hand , 1 Thess. 5. 3. It is that madness , under whose power they are , which gives them such groundless Imaginations of themselves and their own Condition . And some say they are lost for ever , when God is with them . Do you then your duty , and let Christ judge of your state . Your Concernment is too great , to make it a reasonable demand , to commit the Judgement of your condition to any other . When Eternal welfare or woe are at the stake , for a man to renounce his own thoughts , to give up himself implicitly , to the Judgement of men fallible and lyars like himself , is stupidity ; But there is no danger of being deceived by the sentence of Christ. The truth is , whether we will or no , he will Judge ; and according as he determines so shall things be found at the last day , Joh. 5. 22. The Father judgeth no man , ( that is , immediately and in his own Person ) but hath committed all judgement unto the Son. All Judgment that respects Eternity , whether it be to be passed in this World or in that to come , is committed unto him . Accordingly in that place 〈◊〉 judgeth both of Things and Persons . Things he determines upon , v. 24. He that heareth my Word , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation , but is passed from death unto life . Let men say what they please , This sentence shall stand ; Faith and eternal life are inseparably conjoyned . And so of Persons , v. 38. You have not , ( saith he to the Pharisees , who were much otherwise minded ) the Word of God abiding in you . Take not then the Office and Prerogative of Christ out of his hand , by making a Judgement upon your own Reasonings , and Conclusions , and Deductions of your state and Condition . You will find that he often-times both on the one hand , and on the other , determines quite contrary to what men judge of themselves ; As also to what others judge of them . Some he judgeth to be in an evil condition , who are very confident that it is well with them , and who please themselves in the thoughts of many to the same purpose . And he judgeth the state of some to be Good , who are diffident in themselves , and it may be despised by others . We may single out an Example or two in each kind . 1. Laodicea's Judgement of her self , and her spiritual state we have , Revel . 3. 17. I am rich , and increased with Goods , and have need of nothing . A fair state it seems , a blessed Condition . She wants nothing that may contribute to her rest , peace and reputation ; she is Orthodox , and Numerous , and Flourishing ; makes a fair profession , and all is well within . So she belives , so she reports of her self ; wherein there is a secret reflexion also upon others whom she despiseth . Let them shift as they list , I am thus as I say . But was it so with her indeed ? was that her true Condition whereof she was so perswaded , as to profess it unto all ? Let Jesus Christ be heard to speak in this cause , let him come and judge ? I will do so , saith he , v. 14. Thus saith the Amen , the faithfull and true Witness . Coming to give sentence in a case of this importance , he gives himself this Title that we may know his Word is to be acquiesced in . Every man , saith he , is a Lyar ; Their Testimony is of no value , let them pronounce what they will of themselves , or of one another ; I am the Amen , and I will see whose Word shall stand , mine or theirs . What then saith he of Laodicea ? Thou art wretched , and miserable and poor , and blind , and naked . O wofull and sad disappointment ! O dreadfull surprizall ! Ah how many Laodicean Churches have we in the World ? How many Professors are members of these Chruches ? Not to mention the generality of men that live under the means of Grace , all which have Good hopes of their Eternal Condition whilest they are despised and abhorred by the only Judge . Among Professors themselves , it is dreadfull to think how many will be found light when they come to be weighed in this ballance . 2. Again , he Judgeth some to be in a good condition , be they themselves never so diffident ; Revel . 2. 9. saith he to the Church of Smyrna ; I know thy poverty ; Smyrna was complaining that she was a poor contemptible Congregation , not fit for him to take any notice of . Well , saith he , fear not ; I know thy poverty whereof thou complainest ; but thou art Rich ; That is my Judgement , Testimony , and Sentence concerning thee and thy condition . Such will be his Judgement at the last day , when both those , on the one hand , and the other , shall be suprized with his sentence , the one with Joy , at the riches of his Grace ; The other with terror at the severity of his Justice , Math. 25 37 , 38 , 39. and 44 , 45. This case is directly stated in both the places mentioned in the entrance of this discourse ; as in that for instance , Isa. 49. 14. Zion said , the Lord hath forsaken me . That is Zions judgement of her self , and her state and condition ; a sad report and conclusion . But doth Christ agree with Zion in this sentence ? The next verse gives us his Resolution of this matter ; Can , saith he , a Woman forget her sucking Childe , that she should not have compassion on the Son of her wombe ; Yea they may forget , yet will not I forget thee . The state of things in Truth , is as much otherwise as can possibly be thought or imagined . To what purpose is it for men to be passing a Judgement upon themselves , when there is no manner of certainty in their determinations ; and when their proceeding thereon will probably lead them to further entanglements , if not to eternal ruine . The Judging of Souls as to their spiritual state and condition is the work of Jesus Christ ; especially as to the End now under Enquiry . Men may , men do take many wayes to make a Judgement of themselves . Some do it on slight and trivial conjectures ; some on bold and wicked presumptions ; some on desperate Atheistical notions ; as Deut. 29. 17. some with more sobriety and sence of Eternity , lay down principles , it may be good and true in themselves ; from them they draw conclusions , arguing from one thing unto another ; and in the end oft-times either deceive themselves , or sit down no less in the dark , than they were at the entrance of their self-debate and Examination . A mans judgement upon his own reasonings is seldom true , more seldom permanent . I speak not of self-examination , with a due discussion of Graces and Actions , but of the final sentence as to state and condition , wherein the soul is to acquiesce . This belongs unto Christ. Now there are Two wayes whereby the Lord Jesus Christ gives forth his decretory sentence in this matter . 1. By his Word . He determines in the Word of the Gospel of the state and condition of all men indefinitely . Each Individual coming to that Word , receives his own sentence and doom . He told the Jews that Moses accused them , John 5. 45. His Law accused and condemned the transgressors of it . And so doth the acquit every one that is discharged , by the Word of the Gospel . And our self-judging , is but our receiving by faith his Sentence in the Word . His process herein we have recorded , Joh 33. 22 , 23. His soul ( that is of the sinner ) draweth neer to the grave , and his life to the destroyers ; This seems to be his state ; it is so indeed ; he is at the very brink of the grave and hell . What then ; why if there be with him , or stand over him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel interpreting , or the Angel of the Covenant , who alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one of a thousand ; what shall he doe ? He shall shew unto him his uprightness . He shall give in unto him a right determination of his interest in God , and of the state and frame of his heart towards God ; whereupon God shall speak peace unto his Soul , and deliver him from his entanglements , v. 24. Jesus Christ hath in the Word of the Gospel stated the condition of every man. He tells us , that sinners , of what sort soever they are , that believe , are accepted with him ; and shall receive forgiveness from God ; that none shall be refused or cast off that come unto God by him . The Soul of whom we are treating is now upon the work of coming unto God for forgiveness by Jesus Christ. Many and weighty Objections it hath in and against its self , why it should not come , why it shall not be accepted . Our Lord Jesus the Wisdom of God foresaw all these Objections ; he foreknew what could be said in the case , and yet he hath determined the matter , as hath been declared . In General , mens arguings against themselves arise from Sin and the Law. Christ knowes what is in them both . He tryed them to the uttermost , as to their penalties ; and yet he hath so determined as we have shewed . Their particular Objections , are from particular considerations of sin ; their Greatness , their Number , their Aggravations . Christ knows all these also ; And yet stands to his firmer determination . Upon the whole matter then , it is meet his Word should stand . I know when a Soul brings it self to be judged by the Word of the Gospel , it doth not alwayes in a like manner receive and rest in the sentence given . But when Christ is pleased to speak the word with power to men , they shall hear the voyce of the Son of God , and be concluded by it . Let the Soul then that is rising out of depths , and pressing towards a sence of forgiveness , lay it self down before the Word of Christ in the Gospel . Let him attend to what he speaks ; and if for a while it hath not power upon him to quiet his heart , let him wait a season , and light shall arise unto him out of darkness . Christ will give in his sentence into his Conscience with that power and efficacy , as he shall finde rest and peace in it . 2. Christ also judgeth by his Spirit ; not only in making this sentence of the Gospel to be received effectually in the Soul , but in and by peculiar Actings of his upon the heart and soul of a Believer : 1. Cor. 2. 11. We have received the Spirit of God , that we may know the things that are freely given us of God. The Spirit of Christ acquaints the Soul , that this and that Grace is from him , that this or that duty was performed in his strength . He brings to mind , what at such and such times was wrought in men by himself , to give them supportment and relief in the times of depths and darkness . And when it hath been clearly discovered unto the Soul at any time by the Holy Ghost , that any thing wrought in it , or done by it hath been truely saving ; The Comfort of it will abide in the midst of many shakings and Temptations . 2. He also by his Spirit bears witness with our Spirits , as to our state and condition . Of this I have spoken largely elsewhere , and therefore shall now pass it by . This then is our first General Rule and Direction . Selfdeterminations concerning mens spiritual state and condition , because their minds are usually influenced by their distempers , are seldom right and according to Rule . Mistakes in such determinations are exceedingly prejudicial to a Soul seeking out after relief , and sence of Forgiveness ; let Christ then be the Judge in this Case by his Word and Spirit , as hath been directed . RULE II. Self-condemnation and abhorrency for sin consistent with Gospel Justification and Peace . The nature of Gospel-Assurance ; what is consistent with it . What are the Effects of it . Self-Condemnation and Abhorrency do very well consist with Gospel-Justification and Peace . Some men have no peace , because they have that , without which it is impossible they should have peace . Because they cannot but condemn themselves , they cannot entertain a sence , that God doth acquit them . But this is the mystery of the Gospel , which unbelief is a stranger unto ; Nothing but faith can give a real subsistence unto these things , in the same Soul , at the same time . It is easie to learn the notion of it , but it is not easie to experience the power of it . For a man to have a sight of that within him , which would condemn him for which he is troubled , and at the same time to have a discovery of that without him , which will justifie him , and to rejoyce therein , is that which he is not lead unto , but by Faith in the mystery of the Gospel . We are now under a Law for Justification , which excludes all boasting , Rom. 3. 27. So that though we have joy enough in another , yet we may have , we alwayes have sufficient cause of humiliation in our selves . The Gospel will teach a man to feel sin , and believe Righteousness at the same time . Faith will carry Heaven in one hand , and Hell in the other ; shewing the one deserved , the other purchased . A man may see enough of his own sin and folly to bring Gehennam è Coelo , a Hell of wrath out of Heaven ; and yet see Christ bring Coelum ex inferno , a Heaven of blessedness out of an Hell of punishment . And these must needs produce very divers , yea contrary effects and operations in the Soul. And he who knows not how to assign them their proper duties , and seasons , must needs be perplexed . The work of self-condemnation then , which men in these depths cannot but abound with , is in the disposition of the Covenant of Grace , no way inconsistent with , nor unsuited unto Justification , and the enjoyment of Peace in the sence of it . There may be a deep sence of sin on other considerations besides Hell. David was never more humbled for sin , than when Nathan told him it was forgiven . And there may be a view of Hell as deserved , which yet the Soul may know it self freed from , as to the issue . To evidence our intendment in this discourse , I shall briefly consider what we intend by Gospel Assurance of Forgiveness , that the Soul may not be solicitous and perplexed , about the utter want of that , which perhaps it is already in some enjoyment of . Some men seem to place Gospel Assurance in an high unassaulted Confidence of Acceptance with God. They think it is in none but such , as if a man should go to them , and ask them , are you certain you shall be saved , have boldness , and confidence , and ostentation to answer presently , yea they are certain they shall be saved . But as the blessed Truth of Assurance hath been reproached in the World under such a notion of it , so such expressions become not them who know what it is to have to do with the Holy God who is a consuming fire . Hence some conclude , that there are very few Believers who have any Assurance , because they have not this confidence , or are more free to mention the oppasition they meet with , than the supportment they enjoy . And thus is it rendred a matter not greatly to be desired , because it is so rarely to be obtained ; most of the Saints serving God , and going to Heaven well enough without it ; But the matter is otherwise . The importance of it , not only as it is our life of comfort and joy , but also as it is the principal means of the flourishing of our Life of Holiness , hath been declared before ; and might be further manifested , were that our present business ; Yea and in times of tryall , which are the proper seasons for the Effectual working and manifestation of Assurance , it will and doth appear , that many , yea that most of the Saints of God , are made partakers of this Grace and Priviledge . I shall then in the pursuit of the Rule laid down , do these two things . ( 1. ) Shew what things they are which are not only consistent with Assurance , but are even necessary concomitants of it , which yet if not duely weighed and considered , may seem so far to impeach a mans comfortable perswasion of his condition before God , as to leave him beneath the Assurance sought after . And , 2. I shall speak somewhat of its nature : Especially as manifesting its self by its Effects . 1. A deep sense of the evil of sin , of the guilt of mans own sin , is no way inconsistent with Gospel assurance of Acceptance with God through Christ , and of Forgiveness in him . By a sense of the guilt of sin ; I understand two things . ( 1. ) A clear conviction of sin by the Holy Ghost , saying unto the Soul , Thou art the man ; and ( 2. ) A sense of the displeasure of God , or the wrath due to sin , according to the sentence of the Law. Both these David expresseth in that complaint , Psal. 31. 10. My life is spent with grief , and my years with sighing , my strength faileth because of mine Iniquity , and my bones are consumed . His Iniquity was before him , and a sense of it pressed him sore . But yet notwithstanding all this , he had a comfortable perswasion that God was his God in Covenant , v. 14. I trusted in thee O Lord , I said , thou art my God. And the tenor of the Covenant , wherein alone God is the God of any person is , that he will be mercifull unto their sin and iniquity . To whom he is a God , he is so according to the Tenor of that Covenant ; so that here these two are conjoyned . Saith he , Lord , I am pressed with the sense of the guilt of mine Iniquities , and thou act my God who forgivest them . And the ground hereof is , that God by the Gospel hath divided the work of the Law , and taken part of it out of its hand . It s whole work and duty is to condemn the sin and the sinner . The sinner is freed by the Gospel , but its right lyes against the sin still , that it condemns , and that justly . Now though the sinner himself be freed , yet finding his sin layd hold of and condemned , it fills him with a deep sense of its guilt , and of the displeasure of God against it ; which yet hinders not , but that at the same time , he may have such an insight as faith gives into his personal interest in a Gospel acquitment . A man then may have a deep sense of sin all his dayes , walk under the sense of it continually , abhorr himself for his ingratitude , unbelief , and rebellion against God , without any impeachment of his Assurance . 2. Deep sorrow for sin is consistent with Assurance of forgiveness Yea it is a great means of preservation of it . Godly sorrow , mourning , humiliation , contriteness of Spirit , are no less Gospel Graces , and fruits of the Holy Ghost , than Faith it self ; and so are consistent with the highest flourishings of faith whatever . It is the work of Heaven it self , and not of the Assurance of it , to wipe all tears from our eyes . Yea these Graces have the most eminent Promises annexed to them , as Isa. 57. 15. chap. 66. 2. with blessedness it self , Math. 5. 4. yea they are themselves the matter of many Gracious Gospel Promises , Zech. 12. 10. so that they are assuredly consistent with any other Grace or Priviledge that we may be made partakers of ; or are promised unto us . Some finding the weight and burden of their sins , and being called to mourning and bumiliation on that account , are so taken up with it , as to lose the sense of Forgiveness , which rightly improved , would promote their sorrow , as their sorrow seems directly to sweeten their sense of forgiveness . Sorrow absolutely exclusive of the faith of forgiveness , is legall , and tendeth unto death . Assurance absolutely exclusive of Godly sorrow is presumption , and not a perswasion from him that calleth us . But Gospel Sorrow , and Gospel Assurance may well dwell in the same breast at the same time . Indeed as in all worldly Joyes there is a secret wound ; So in all Godly sorrow and mourning considered in its self , there is a secret Joy and refreshment ; Hence it doth not wither and dry up , but rather enlarge , open , and sweeten the heart . I am perswaded that generally they mourn most , who have most Assurance . And all True Gospel mourners , will be found to have the root of Assurance so grafted in them , that in its proper season ( a time of trouble ) it will undoubtedly flourish . 3. A deep sense of the indwelling power of sin , is consistent with Gospel Assurance . Sense of indwelling sin will cause manifold perplexities in the Soul. Trouble , disquietments , sorrow , and anguish of heart , expressing themselves in sighs , mourning , groaning for deliverance alwayes attend it . To what purpose do you speak to a Soul highly sensible of the restless power of indwelling sin concerning Assurance . Alas , saith he , I am ready to perish every moment , my lusts are strong , active , restless , yea outragious ; they give me no rest , no liberty , and but little success do I obtain . Assurance is for Conquerours ; for them that live at rest and peace . I lie groveling on the ground all my dayes , and must needs be uncertain what will be the issue . But when such an one hath done all he can , he will not be able to make more wofull complaints of this matter than Paul hath done before him . Rom. 7. and yet he closeth the discourse of it with as high an expression of assurance as any person needs to seek after , v. last , and chap. 8. 1. It is not Assurance , but Enjoyment that excludes this sense and trouble . But if men will think they can have no Assurance , because they have that , without which it is impossible they should have any , it is hard to give them relief . A little Cruse of Salt of the Gospel cast into these bitter waters will make them sweet and wholsom . Sense of the guilt of sin may consist with faith of its pardon and forgiveness in the blood of Christ. Godly sorrow may dwell in the same heart at the same time , with Joy in the Holy Ghost ; and groaning after deliverance from the power of sin , with a Gracious perswasion that sin shall not have dominion over us , because we are not under the Law but Grace . 4. Doubtings , Fears , Temptations , if not ordinarily prevailing are consistent with Gospel Assurance . Though the Devils power he limited in reference unto the Saints , yet his hands are not tyed . Though he cannot prevail against them , yet he can assault them . And although there be not an evil heart of unbelief in Believers , yet there will still be unbelief in their hearts . Such an evidence , conviction , and perswasion of Acceptance with God as are exclusive of all contrary reasonings , that suffer the Soul to hear nothing of Objections , that free and quiet it from all assaults are neither mentioned in the Scripture , nor consistent with that state wherein we walk before God , nor possible on the account of Sathans will and ability to tempt , or of our own remaining unbelief . Assurance encourageth us in our Combate , it delivereth us not from it . We may have peace : with God , when we have none from the assaults of Sathan . Now unless a man do duly consider the tenor of the Covenant wherein we walk with God , and the nature of that Gospel Obedience which he requires at our hands , with the state and Condition which is our Lot and portion whilest we live in this World , the dayly sense of these things , with the trouble that must be undergone on their account , may keep him in the dark unto himself , and hinder him from that establishment in believing which otherwise he might attain unto . On this account some as holy persons as any in this World , being wholly taken up with the consideration of these home bred perplexities , and not clearly acquainted with the way and tenor of assuring their Souls before God according to the Rule of the Covenant of Grace , have passed away their dayes in a bondage frame of spirit , and unacquaintance with that strong consolation which God is abundantly willing that all the Heirs of promise should receive . 5. Evangelical Assurance is not a thing that consisteth in any point , and so incapable of variation . It may be higher or lower , greater or less , obscure or attended with more Evidence . It is not quite lost ; when it is not quite at its highest . God sometimes marvellously raiseth the Souls of his Saints with some close and neer approaches unto them ; gives them a sense of his Eternal Love ; a taste of the embraces of his Son , and the inhabitation of the Spirit , without the least intervening disturbance , then this is their Assurance . But this life is not a season to be alwayes taking wages in ; our work is not yet done , we are not alwayes to abide in this Mount ; we must down again into the battle , fight again , cry again , complain again ; Shall the Soul be thought now to have lost its assurance ? Not at all , it had before assurance with Joy , Triumph , and Exultation ; it hath it now , or may have , with wrestling , cryes , tears , and supplications . And a mans Assurance may be as Good , as true , when he lyes on the earth with a sense of sin , as when he is carryed up to the third Heaven with a sense of Love , and foretaste of Glory . In brief , this Assurance of Salvation is such a Gracious Evangelical perswasion of Acceptance with God in Christ , and of an interest in the promises of preservation unto the End , wrought in Believers by the Holy Ghost , in and through the exercise of Faith , as for the most part produceth these effects following . 1. It gives delight in obedience , and draws out Love in the duties that unto God we do perform . So much Assurance of a Comfortable Issue of their Obedience , of a blessed End of their labours and duties , of their purifying their hearts , and pressing after universal Renovation of mind and life , as may make them Chearfull in them , as may give Love and Delight in the pursuit of what they are engaged in , is needfull for the Saints , and they they do not often go without it ; and where this is , there is Gospel Assurance . To run as men uncertain , to fight as those that beat the Air , to travel as not any way perswaded of a comfortable entertainment or refreshment at the Journeys End , is a state and condition that God doth not frequently leave his people unto . And when he doth , it is a season wherein he receives very little of Glory from them , and they very little increase of grace in themselves . Many things , as hath been shewed , do interpose , many doubts arise and intangling perplexities , but still there is a Comfortable perswasion kept alive , that there is a Rest provided , which makes them willing unto , and chearfull in their most difficult duties . This prevaileth in them , that their labour in the Lord , their watchings , praying , suffering , alms , mortification , fighting against temptation , crucifying the flesh with the lusts thereof , shall not be in vain . This gives them such a delight in their most difficult duties , as men have in a hard Journey towards a desirable home , or a place of Rest. 2. It casts out fear , tormenting fear , such as fills the soul with perplexing uncertainties , hard thoughts of God , and dreadfull apprehensions of wrath to come : There are three things spoken concerning that fear which is inconsistent with the Assurance of forgiveness . First , With respect unto its principle , it is from a spirit of bondage , Rom. 18. 15. We have not again received the spirit of bondage unto fear : It is not such a fear as makes an occasional incursion upon the mind or soul ; such as I se xcited and occasioned by incident darkness and Temptation , such as the best , and persons of the highest assurance are liable and obnoxious unto ; but it is such as hath a compleat abiding principle in the soul , even a spirit of bondage , a prevailing frame constantly inclining it to fear , or dreadful apprehensions of God and its own condition . Secondly , That it tends to bondage , it brings the soul into bondage , Heb. 2. 14 , 15. He dyed to deliver them who by fear of death were in bondage all their daies . Fear of death as penal , as it lyes in the curse , which is that fear that proceeds from a spirit of bondage , brings the persons in whom it is into bondage ; that is , it adds weariness , trouble , and anxiety of mind unto fear , and puts them upon all waies and means imaginable , unduly and disorderly to seek for a remedy or relief . Thirdly , It hath torment ; fear hath torment , 1 Joh. 4. 18. It gives no rest , no quietness unto the mind ; now this is so cast out by Gospel Assurance of forgiveness , that though it may assault the soul , it shall not possess it ; though it make incursions upon it , it shall not dwell abide and prevail in it . 3. It gives the soul an hope and expectation of the Glory that shall be revealed , and secretly stirs it up , and enlivens it unto a supportment in sufferings , tryals and Temptations . This is the hope which makes not ashamed , Rom. 5. 5. and that , because it will never expose the soul unto disappointment . Where ever there is the root of Assurance , there will be this fruit of hope . The proper object of it , is things absent , invisible , eternal ; the promised reward in all the notions , respects and concernments of it . This hope goes out unto , in distresses , temptations , failings ; and under a sense of the guilt and power of sin . Hence ariseth a spring of secret relief in the soul , something that calms the heart , and quiets the spirit in the midst of many a storm . Now , as where ever Assurance is , there will be this hope ; so , where ever this secret relieving hope is , it grows on no other root , but a living perswasion of a personal interest in the things hoped for . 4. As it will do many other things ; so that I may give one comprehensive instance , it will carry them out in whom it is , to dye for Christ. Death unto men who saw not one step beyond it , was esteemed of all things most terrible . The way and means of its approach add unto its terrour . But this is nothing in comparison of what it is unto them who look through it as a passage into ensuing Eternity . For a man then to chuse death rather than life , in the most terrible manner of its approach , expecting an Eternity to ensue , it argues a comfortable perswasion of a Good State and Condition after death . Now I am perswaded that there are hundreds , who upon Gospel saving accounts would embrace a stake for the Testimony of Jesus , who yet know not at all that they have the Assurance we speak of , and yet nothing else would enable them thereunto . But these things being besides the main of my Intendment , I shall pursue them no further , only the Rule is of use . Let the soul be sure to be well acquainted with the nature of that which it seeks after , and confesseth a sense of the want of . RULE III. Continuance in waiting necessary unto Peace and Consolation . The fourth Rule . Remove the Hinderances of Believing by a searching out of sin . Rules and Directions for that Duty . Whatever your Condition be , and your Apprehension of it ; yet continue waiting for a better issue , and give not over through weariness or impatience . This Rule contains the summ of the Great Example given us in this Psalm . Forgiveness in God being discovered , though no sense of a particular interest therein as yet obtained ; that which the soul applies it self unto , is diligent , carefull , constant , persevering waiting ; which is variously expressed in the 5 , and 6 , verses . The Holy Ghost tells us , that light is sown for the righteous , and gladness for the upright in heart , Psal. 97. 11. Light and Gladness are the things now enquired after . Deliverance from darkness , misapprehensions of God , hard and misgiving thoughts of his own condition , is that which a soul in its depths reacheth towards . Now , saith the Holy Ghost , These things are sown for the Righteous . Doth the Husbandman after he casts his seed into the Earth , immediately the next day , the next week , expect that it will be harvest ? doth he think to reap so soon as he hath sown ? or doth he immediately say , I have laboured in vain , here is no return , I will pull up the hedge of this field and lay it waste ? or I see a little grass in the blade , but no corn , I will give it to the beasts to devour it ? No , his God , as the Prophet speaks , instructs him unto discretion and teacheth him ; namely , what he must do , and how he must look for things in their season . And shall not we be instructed by him ? behold the Husbandman , saith James , waiteth for the precious fruit of the Earth , and hath long patience for it , until he receive the early and the latter rain , Jam. 5. 7. And is Light sown for them that are in darkness , and shall they stifle the seed under the clods , or spoil the tender blade , that is springing up , or refuse to wait for the watering and dews of the Spirit , that may bring it forth to perfection ? Waiting is the only way to Establishment and Assurance ; we cannot speed by our haste ; yea nothing puts the end so far away , as making too much haste and speed in our Journey . The ground hereof is , that a sense of a special interest in forgiveness and acceptance , is given into the soul by a meer act of Soveraignty . It is not , it will not be obtained by or upon any rational conclusions or deductions that we can make : All that we can do is but to apply our selves to the removal of hinderances . For the Peace and Rest sought for , come from meer prerogative . When he giveth quietness , who can give trouble ? and when he hideth his face , who can behold him ? Job 34. 29. Now what is the way to receive that which comes from meer Soveraignty and prerogative ? doth not the nature of the thing require humble waiting ? If then either Impatience cast the soul into frowardness , or weariness make it slothfull , which are the two waies whereby waiting is ruined ; Let not such an one expect any comfortable Islue of his contending for deliverance out of his depths . And let not any think to make out their difficulties any other way : their own Reasonings will not bring them to any establishing conclusions ; for they may lay down propositions , and have no considerable objections to lye against either of them , and yet be far enough from that sweet consolation , joy and assurance which is the product of the conclusion , when God is not pleased to give it in ; yea a man may sometimes gather up consolation to himself upon such terms , but it will not abide . So did David , Psal. 30 6 , 7. He thus argues with himself , He whose mountain is made strong , to whom God is a defence , he shall never be moved nor be shaken ; but I am thus settled of God , therefore I shall not be moved ; and therein he rejoyceth . It is an expression of exultation that he useth ; but what is the Issue of it ? In the midst of these pleasing thoughts of his , God hides his face , and he is troubled ; he cannot any longer draw out the sweetness of the conclusion mentioned . It was in him before from the shines of Gods Countenance , and not from any arguings of his own . No disappointment then , no tediousness or weariness should make the soul leave waiting on God , if it intend to attain Consolation and Establishment . So dealeth the Church , Lam. 3. 21. This I recall to mind , therefore have I hope : What is it that she calls to mind , this , that it is of the Lords mercy that we are not consumed , because his compassions fail not , vers . 22. I will yet hope , I will yet continue in my Expectation upon the account of never failing-compassion ; of endless mercies in him , whatever my present condition be . And thence she makes a blessed conclusion , vers . 26. It is good that a man should both hope , and quietly wait for the salvation of the Lord. And this is our third Rule . It is good to hope and wait , whatever our present condition be , and not to give over , if we would not be sure to fail : whereunto I speak no more , because the close of this Psalm insists wholly on this duty , which must be further spoken unto . RULE IV. Seeing in the course of our believing and obedience , that which is chiefly incumbent on us , for our coming up to establishment and consolation , is spiritual diligence in the removal of the hinderances thereof : Let the soul that would attain thereunto , make through work in the search of sin , even to the sins of youth ; that all scores on that account may clearly be wiped out . If there be much rubbish left in the foundation of the building , no wonder if it alwaies shake and totter . Mens leaving of any sin unsearched to the bottom , will poison all their consolation . David knew this , when in dealing with God in his distresses , he prayes that he would not remember the sins and transgressions of his youth , Psal. 5. 7. Youth is oftentimes a time of great vanity and unmindfulness of God ; many stains and spots are therein usually brought upon the consciences of men . Childhood and youth are vanity , Eccles. 11. 10. Not because they soon pass away , but because they are usually spent in vanity , as the following advice ( of chap. 12. 1. ) to remember God in those daies , doth manifest . The way of many is to wear such things out of mind , and not to walk in a sense of their folly and madness , never to make through work with God about them . I speak of the Saints themselves ; for with others that live under the Means of Grace , whom God intends any way to make usefull and industrious in their Generation , this is the usual course ; by convictions , restraining Grace , Afflictions , Love of Employment and Repute , God gives them another heart than they had for a season . Another heart , but not a new heart . Hence another course of life , another profession , other actions than formerly doe flow ; with this change they do content themselves ; they look on what is past perhaps with delight , or as things fit enough for those daies , but not for those they have attained unto ; here they rest , and therefore never come to rest . But I speak of the Saints themselves , who make not such through , full , close work in this kind as they ought . An after-reckoning may come in on this hand to their own disturbance , and an inconquerable hinderance of their peace and settlement be brought in , on this account . So was it with Job , chap. 13. 26 , He makes me possess the sins of my youth . God filled his heart , his thoughts , his mind with these sins ; made them abide with him , so that he possessed them ; they were alwaies present with him . He made the sins of his youth the sufferings of his age . And it is a sad thing , as one speaks , when young sins and old bones meet together ; as Zophar , chap. 20. 11. His bones are filled with the sins of his youth . The joyous frame of some mens Youth , makes way for sad work in their Age. Take heed young ones , you are doing that which will abide with you to Age , if not to Eternity . This possessing of the sins of youth , Job calls , the writing of bitter things against him . As indeed it is impossible but that sin should be bitter one time or other . God calls it a root that beareth Gall and Wormwood , Deut. 29. 18. A root of bitterness springing up into defilement , Heb. 12. 15. This then is to be searched out to the bottom . Israel will not have success nor peace whilst there is an Achan in the Camp. Neither success in Temptation , nor consolation in believing is to be expected , whilst any Achan , any sin unreckoned for , lyes in the conscience . Now for them who would seriously accomplish a diligent search in this matter , which is of such importance unto them , let them take these two Directions . 1. Let them go over the consideration of those sins , and others of the like nature , which may be reduced unto the same General heads with them , which we laid down before , as the sins which generally cast men into depths and intanglements . And if they find they have contracted the guilt of any of them , let them not think strange that they are yet bewildred in their condition , and do come short of a refreshing sense of peace with God , or an interest in forgiveness . Rather let them admire the riches of Patience , Grace and forbearance , that they are not cast utterly out of all hopes of a recovery . This will speed an end unto their trouble , according to the direction given . 2. Let them cast the course of their times under such heads and seasons , as may give them the more clear and distinct view and apprehension of the passages in them between God and their souls , which may have been provoking unto him . As , First , For the state of their inward man , let them consider , First , The unregenerate part of their lives , that which was confessedly so , before they had any real work of God upon their hearts ; and therein enquire after two things . 1. If there were then any great and signal eruptions of sins against God ; for of such God requires that a deep sense be kept on our souls all our daies . How often do we find Paul calling over the sins of his life and waies before his conversion . I was , saith he , injuricus , and a blasphemer . Such reflexions ought persons to have on any great provoking occasions of sin , that may keep them humble , and necessitate them constantly to look for a fresh sense of pardon through the blood of Christ. If such sins lye neglected , and not considered according to their importance , they will weaken the soul in its comforts whilst it lives in this world . 2. If there were any signal intimations made of the Good Will and Love of God to the soul , which it broke off from through the power of its corruption and temptation , they require a due humbling consideration all our daies ; but this hath been before spoken unto . Secondly , In that part of our lives , which upon the call of God we have given up unto him . There are two sorts of sins that do effectually impeach our future peace and comfort , which ought therefore to be frequently renewed and issued in the blood of Christ. First , Such as by reason of any aggravating circumstances have been accompanied with some especial unkindness towards God. Such are sins after warnings , communications of a sense of Love , after particular ingagements against them , relapses , omissions of great opportunities and advantages for the furtherance of the Glory of God in the world . These kinds of sins have much unkindness attending them , and will be searched out if we cover them . 2. Sins attended with scandal towards fewer , or more , or any one single person who is or may be concerned in us : The aggravations of these kind of sins are commonly known . Thirdly , The various outward states and conditions which we have passed through , as of Prosperity and Afflictions , should in like manner fall under this search and consideration . It is but seldom that we fill up our duty , or answer the mind of God in any dispensation of providence . And if our neglect herein be not managed aright , they will undoubtedly hinder and interrupt our peace . RULE V. The fifth Rule . Distinction between Unbelief and Jealousie . The sixth Rule . Distinction between Faith and Spiritual Sense . Learn to distinguish between Unbelief and Jealousie . There is a twofold Unbelief . ( 1. ) That which is universal and privative , such as is in all unregenerate persons ; they have no Faith at all , that is , they are dead men and have no principles of spiritual life . This I speak not of , it is easily distinguished from any Grace , being the utter enemy and privation as it were of them all . ( 2. ) There is an Unbelief partial and negative , consisting in a staggering at , or Questioning of the promises . This is displeasing to God , a sin which is attended with unknown Aggravations , though men usually indulge it in themselves . It is well expressed , Psal. 78. 19 , 20. God had promised his presence to the people in the wilderness to feed , sustain , and preserve them . How did they entertain these promises of God ? Can he , say they , give bread ? can he give flesh unto his people ? vers . 20. What great sin , crime , or offence is in this enquiry ? Why vers . 19. This is called speaking against God ; they spake against God ; they said , Can he furnish a Table in the wilderness ? Unbelief in questioning of the promises is a speaking against God , a limiting of the holy One of Israel , as it is called , vers . 41. An assigning of bounds to his Goodness , Power , Kindness and Grace , according to what we find in our selves , which he abhors . By this Unbelief we make God like our selves ; that is our limiting of him , expecting no more from him , than either we can do , or see how it may be done . This you will say was a great sin in the Israelites , because they had no reason to doubt or Question the promises of God. It is well we think so now ; But when they were so many thousand families , that had not one bit of bread , nor drop of water aforehand for themselves and their little ones , there is no doubt but they thought themselves to have as good reason to question the promises , as any one of you can think that you have . We are ready to suppose that we have all the reasons in the world ; every one supposeth he hath those that are more cogent than any other hath , to question the promises of Grace , Pardon , and forgiveness ; and therefore the questioning of them is not their sin , but their duty . But pretend what we will , this is speaking against God , limiting of him , and that which is our keeping off from stedfastness and Comfort . But now there may be a Jealousie in a Gracious heart concerning the love of Christ , which is acceptable unto him , at least which he is tender towards , that may be mistaken for this questioning of the promises by Unbelief , and so help to keep the soul in darkness and disconsolation , this the spouse expresseth in her self , Cant. 8. 6. Love is strong as death , jealousie is hard as the Grave , the Coals thereof are Coals of fire which hath a most vehement flame . Love is the foundation . The root ; but yet it bears that fruit which is bitter although it be wholsome ; that which fills the soul with great perplexities , and makes it cry out for a nearer and more secure admission into the presence of Christ. Set me , saith the Spouse , as a Seal upon thy heart , as a seal upon thine Arms , for Jealousie is cruel as the Grave . I cannot bear this distance from thee , these fears of my being disregarded by thee . Set me as a seal on thy heart . Now this spiritual jealousie is the solicitousness of the mind of a believer who hath a sincere love for Christ , about the heart , affection , and good will of Christ towards it , arising from a consciousness of its own unworthiness to be beloved by him , or accepted with him . All causeless jealousie ariseth from a secret sence and conviction of unworthiness in the person in whom it is , and a high esteem of him that is the object of it ; or concerning whose love and affection any one is Jealous . So it is with this spiritual Jealousie ; the root of it is Love , sincere love , that cannot be quenched by waters , nor drowned by floods , v. 7. which nothing can utterly prevail against , or overcome . This gives the soul high thoughts of the glorious Excellencies of Christ , fills it with admiration of him ; these are mixed with a due sense of its own baseness , vileness and unworthiness to be owned by him , or accepted with him . Now if these thoughts on the one hand , and on the other be not directed , guided , and managed aright by faith , which alone can shew the soul , how the Glory of Christ consisteth principally in this , that he being so excellent and glorious , is pleased to love us with love unexpressible who are vile and sinful , Questionings about the love of Christ , and those attended with much anxiety and trouble of mind , will arise . Now this frame may sometimes be taken for a questioning of the promises of God , and that to be a defect in faith which is an excess of love ; or at most such an irregular acting of it , as the Lord Christ will be very tender towards , and which is consistent with peace and a due sense of the forgiveness of sins . Mistake not then these one for another , lest much causeless unquietness ensue in the Judgement which you are to make of your selves . But you will say how shall we distinguish between these two , so as not causelesly to be disquieted and perplexed ? I answer briefly , 1. Unbelief working in and by the questioning of the promises of God , is a weakning , disheartning , dispiriting thing It takes off the edge of the soul from spiritual duties and weakens it both as unto delight and strength . The more any one questions the promises of God , the less life , power , joy and delight in obedience he hath . For faith is the spring and root of all other Graces ; and according as that thriveth or goeth backwards so do they all . Men think sometimes , that their uncertainty of the love of God and of acceptance with him by the forgiveness of sin , doth put them upon the performance of many duties , and they can have no rest or peace in the omission of them . It may be it is so ; Yea this is the state and Condition with many . But what are these duties ? and how are they performed ? And what is their acceptance with God ? The duties themselves are legal , which denomination ariseth not from the Nature , Substance or Matter of them , for they may be the same that are required and injoyned in the Gospel , but from the principle from whence they proceed , and the End to which they are used . Now these in this case are both legal , their principle is legal fear , and their end is legal Righteousness ; the whole attendance unto them a seeking of righteousness as it were by the works of the Law : and how are they performed ? Plainly , with a bondage frame of Spirit , without Love , Joy , Liberty , or Delight ; To quiet conscience , to pacifie God , are the things in them aymed at ; all in opposition to the Blood and Righteousness of Christ. And are they accepted with God ? Let them be multiplyed never so much , he every where testifieth that they are abhorred by him . This then Unbelief mixed with convictions will do . It is the proper way of venting and exercising it self where the soul is brought under the power of conviction . But as unto Gospel Obedience in all the duties of it , to be carryed on in communion with God by Christ , and delight in him , all questioning of the promises weakens and discourageth the soul , and makes them all wearisome and burdensome unto it . But the Jealousie that is exercised about the Person and Love of Christ unto the soul , is quite of another nature , and produceth other effects . It cheers , enlivens , and enlargeth the soul , stirs up to activity , earnestness , and industry in its enquiries and desires after Christ. Jealousie , saith the Spouse , is hard as the grave , therefore set me as a Seal upon thy heart , as a Seal upon thy arm . It makes the soul restlesly pant after neerer more sensible and more assured Communion with Christ ; It stirs up vigorous and active Spirits in all duties . Every doubt and fear that it ingenerates concerning the Love of Christ , stirs up the soul unto more earnestness after him , delight in him , and sedulous watching against every thing that may keep it at a distance from him , or occasion him to hide , withdraw , or absent himself from it . 2. Unbelief that works by questioning of the promises , is universally selfish ; it begins and ends in self . Self-love , in desires after freedom from guilt , danger and punishment , are the life and soul of it . May this end be attained , it hath no delight in God. Nor doth it care what way it be attained so it may be attained . May such persons have any perswasions that they shall be freed from death and hell , be it by the works of the Law , or by the observance of any inventions of their own , whether any Glory ariseth unto God from his Grace and faithfulness or no , they are not solicitous . The Jealousie we speak of hath the Person of Christ and his Excellency for its constant object . These it fills the mind with in many and various thoughts , still representing him more and more amiable and more desirable unto the soul. So doth the Spouse upon the like occasion , as you may see at large , Cant. 5. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16. Being at some loss for his presence , for he had withdrawn himself , not finding her wonted communion and entercourse with him , fearing that upon her provocation she might forfeit her Interest in his Love , she falls upon the Consideration of all his Excellencies , and thereby the more enflames her self unto desires after his company and enjoyment . And these divers things may be thus distinguished and discerned . RULE VI. Learn to distinguish between faith and spiritual sense . This Rule the Apostle gives us , 2 Cor. 5. 7. We walk by faith and not by sight . It is the sight of Glory that is especially here intended . But faith and sense in any kind are clearly distinguished . That may be believed , which is not felt . Yea , It is the Will and Command of God , that faith should stand and do its work , where all sense fails , Esa. 50. 10. And it is with spiritual sense in this matter , as it is with natural . Thomas would not believe , unless he saw the object of his faith with his Eyes , or felt it with his hand : but , saith our Saviour , blessed are they who believe , and have not seen ; who believe upon the testimony of God , without the help of their own sense or reason . And , if we will believe no more of God , of his Love , of Grace , of our acceptance with him , than we have a spiritual affecting sense of , we shall be many times at a loss . Sensible impressions from Gods Love , are great springs of Joy , but they are not absolutely necessary unto peace ; nor unto an evidence that we do believe . We will deal thus with the vilest person living . We will believe him whilest we have the certainty of our sense to secure us . And if we deal so with God what is there in our so doing , praise worthy ? the Prophet tells us , what it is to believe , in respect of providence , Hab. 3. 17. When there is nothing left outward and visible to support us , then to rest quietly on God , that is to believe . So Psal. 73. 26. And the Apostle in the Example of Abraham , shews us what it is to believe with respect unto a special promise , Rom. 4. 18. Against hope , he believed in hope . When he saw not any outward ordinary means for the accomplishment of the promise , when innumerable objections arose against any such hope as might have respect unto such means , yet he resolved all his thoughts into the faithfulness of God in the promise , and therein raised a new hope in its accomplishment ; so in hope believing against hope . To clear this matter you must observe what I intend by this spiritual sense , which you must learn to distinguish faith from ; and to know that true faith interesting the soul in forgiveness may be without it , that so you may not conclude unto a real want of pardon , from the want of the refreshing sense of it . Grace in general may be referred unto two heads . ( 1. ) Our Acceptation with God through Christ ; the same upon the matter with the forgiveness of sin that we are treating of . And ( 2. ) Grace of Sanctification from God in Christ : Of each of these there is a spiritual sense , or Experience to be obtained ; in both distinguished from faith that gives us a real Interest in forgiveness . Of the first , or the spiritual sense that we have of Acceptance with God , there are sundry parts or degrees ; As first , hereunto belongs peace with God , Rom. 5. 1. Being justified by faith , we have peace with God. This peace is the Rest and composure of the soul emerging out of troubles , upon the account of the Reconciliation and friendship made for it by the blood of Christ. And it hath , as all peace hath , two parts ; First , a freedom from war , trouble , and distress ; and Secondly , Rest , Satisfaction and Contentment in the condition attained . And this , at least the second part of it , belongs unto the spiritual sense that we enquire after . Again , there is in it Joy in the holy Ghost , called joy unspeakeable , and full of Glory , 1 Pet. 1. 8. as also glorying in the Lord , upon the account of his Grace , Esa. 45. 26. with many the like Effects , preceding from a shedding abroad of the Love of God in our hearts , Rom. 5. 5. Yea , you say these are the things you aim at ; these are the things you would attain , and be filled withall . It is this Peace , this Joy , this glorying in the Lord that you would alwaies be in the possession of ; I say you do well to desire them , to seek and labour after them : They are purchased by Christ for Believers ; but you will do well to consider under what notion you do desire them . If you look on these things as belonging to the Essence of Faith , without which you can have no real interest in forgiveness or acceptance with God , you greatly deceive your own souls , and put your selves out of the way of obtaining of them . These these things are not believing , nor adequate effects of it ; so as immediately to be produced where ever faith is : But they are such consequents of it , as may , or may not ensue upon it , according to the Will of God. Faith is a seed that contains them virtually ; and out of which they may be in due time educed by the working of the Word and Spirit . And the way for any soul to be made partaker of them , is to wait on the Soveraignty of God's Grace , who createth peace in the exercise of faith upon the promises . He then that would place believing in these things , and will not be perswaded that he doth believe , until he is possessed of them ; he doth both lose the benefit , advantage and comfort of what he hath , and neglecting the due acting of faith , puts himself out of the way of attaining what he aimeth at . These things therefore are not needfull to give you a real , saving interest in forgiveness , as it is tendered in the promise of the Gospel by the blood of Christ. And it may be it is not the Will of God , that ever you should be entrusted with them . It may be , it would not be for your good and advantage so to be . Some servants that are ill husbands , must have their wages kept for them to the years end , or it will do them no good . It may be some would be such spendthrifts of satisfying peace and joy , and be so diverted by them from attending unto some necessary duties , as of humiliation , mortification , and self-abasament , without which their souls cannot live , that it would not be much to their advantage to be entrusted with them . It is from the same Care and Love , that Peace and Joy are detained from some Believers , and granted unto others . You are therefore to receive forgiveness by a pure Act of believing , in the way and manner before at large described . And do not think that it is not in you , unless you have constantly a spiritual sense of it in your hearts . See in the mean time that your Faith bringeth forth Obedience , and God in due time will cause it to bring forth Peace . The like may be said concerning the other head of Grace ; though it be not so direct unto our purpose , yet tending also to the relief of the soul in its depths . This is the Grace that we have from God in Christ for our sanctification : When the soul cannot find this in himself , when he hath not a spiritual sense and experience of its in being and power , when it cannot evidently distinguish it from that which is not right or genuine , It is filled with fears and perplexities , and thinks it is yet in its sin . He is so indeed who hath no Grace in him ; but not he alwaies who can find none in him : But these are different things . A man may have Grace , and yet not have it at some times much acting ; he may have Grace for life , when he hath it not for fruitfulness and comfort , though it be his duty so to have it Rev. 3. 2. 2 Tim. 1. 6. And a man may have Grace acting in him , and yet not know , not be sensible that he hath acting Grace . We see persons frequently under great temptations of apprehension that they have no Grace at all , and yet at the same time to the clearest conviction of all who are able to discern spiritual things , sweetly and genuinely to act Faith , Love , Submission unto God , and that in an high and eminent manner , Psa. 88. Heman complains that he was free among the dead ; a man of no strength , vers . 4 , 5. as one that had no spiritual life , no Grace . This afflicted his mind , and almost distracted him , vers . 15. and yet there can be no greater expressions of Faith and Love to God , than are mixed with his complaints . These things I say then , are not to be judged of by spiritual sense , but we are to live by faith about them . And no soul ought to conclude , that because it hath not the one , it hath not the other ; that because it hath not Joy and Peace , it hath no interest in pardon and forgiveness . RULE VII . The seventh Rule . Mix not foundation and building work together . The eighth spend no time in heartless complaints , &c. Mix not too much foundation and building work together . Our foundation in dealing with God is Christ alone , meer Grace and Pardon in him . Our Building is in and by Holiness and Obedience , as the fruits of that faith by which we have received the Attonemont . And great mistakes there are in this matter which bring great intanglements on the souls of men . Some are all their daies laying of the foundation , and are never able to build upon it unto any comfort to themselves , or usefulness unto others . And the Reason is , because they will be mixing with the foundation ; stones that are fit only for the following building . They will be bringing their Obedience , duties , mortification of sin , and the like , unto the foundation . These are precious stones to build with ; but unmeet to be first laid to bear upon them the whole weight of the building . The foundation is to be laid , as was said , in meer Grace , Mercy , Pardon in the blood of Christ. This the soul is to accept of , and to rest in meerly as it is Grace , without the consideration of any thing in its self , but that it is sinfull and obnoxious unto ruine : This it finds a difficulty in , and would gladly have something of its own to mix with it : It cannot tell how to fix these foundation stones without some cement of its own endeavours and duty . And because these things will not mix , they spend a fruitless labour about it all their daies . But if the foundation be of Grace , it is not at all of works ; for otherwise grace is no more grace . If any thing of our own be mixed with Grace in this matter , it utterly destroys the nature of Grace ; which if it be not alone , it is not at all . But doth not this tend to licenciousness ? doth not this render Obedience , Holiness , Duties , Mortification of sin , and good works , needless ? God forbid ; yea this is the only way to order them aright unto the glory of God. Have we nothing to do but to lay the foundation ? yes , all our daies we are to build upon it , when it is surely and firmly laid . And these are the means and waies of our Edification . This then is the soul to do who would come to peace and settlement . Let it let go all former endeavours if it have been engaged unto any of that kind . And let it alone receive , admit of , and adhere to meer Grace , mercy and pardon , with a full sense that in its self it hath nothing for which it should have an interest in them , but that all is of meer Grace through Jesus Christ. Other foundation can no man lay . Depart not hence until this work be well over . Surcease not an earnest endeavour with your own hearts to acquiesce in this Righteousness of God , and to bring your souls unto a comfortable perswasion that God for Christ his sake hath freely forgiven you all your sins . Stir not hence untill this be effected . If you have been engaged in another way , that is , to seek for an interest in the pardon of sin by some endeavours of your own , it is not unlikely but that you are filled with the fruit of your own doings ; that is , that you go on with all kind of uncertainties , and without any kind of constant peace . Return then again hither ; bring this foundation work to a blessed issue in the blood of Christ , and when that is done , up and be doing . You know how fatal and ruinous it is for souls to abuse the Grace of God , and the Apprehension of the pardon of sins in the course of their obedience , to countenance themselves in sin , or the negligence of any duty ; this is to turn the Grace of God into wantonness , as we have else where at large declared . And it is no less pernicious to bring the duties of our obedience , any reserves for them , any hopes about them , into the matter of pardon and forgiveness , as we are to receive them from God. But these things , as they are distinct in themselves ; so they must be distinctly managed in the soul ; and the confounding of them , is that which disturbs the Peace , and weakens the Obedience of many . In a confused manner they labour to keep up a life of Grace and Duty , which will be in their places conjoyned , but not mixed or compounded . First , To take up Mercy , Pardon and Forgiveness absolutely on the account of Christ , and then to yield all obedience in the strength of Christ , and for the Love of Christ , is the life of a Believer , Ephes. 2. 8 , 9 , 10. RULE VIII . Take heed of spending time in complaints , when vigorous actings of Grace are your Duty . Fruitless and heartless complaints , bemoanings of themselves and their condition is the substance of the profession that some make . If they can object against themselves , and form Complaints out of their conditions , they suppose they have done their duty . I have known some who have spent a good part of their time in going up and down from one to another with their objections and complaints . These things are contrary to the life of Faith. It is good indeed in our spiritual distresses to apply our selves unto them who are furnished with the tongue of the learned , to know how to speak a word in season unto him that is weary . But for persons to fill their minds and imaginations with their own Objections and Complaints , not endeavouring to mix the words that are spoken for their relief and direction , with faith , but going on still in their own way , this is of no use or advantage . And yet some , I fear , may please themselves in such a course , as if it had somewhat of Eminency in Religion in it . Others , it may be , drive the same trade in their Thoughts , although they make not outwardly such Complaints . They are conversant for the most part with heartless despondings . And in some they are multiplied by their natural Constitutions or Distempers . Examples of this kind occur unto us every day . Now what is the Advantage of these things ? what did Sion get when she cried , The Lord hath forsaken me , and my God hath forgotten me ? or Jacob , when he said , My way is hid from the Lord , and my Judgement is passed over from my God ? Doubtless they did but prejudice themselves . How doth David rouse up himself when he found his mind inclinable unto such a frame ? For having said , Why dost thou cast me off O God ? why go I mourning because of the oppression of mine enemy ? He quickly rebukes and recollects himself , saying , Why art thou cast down O my Soul , and why art thou disquieted within me ? hope in God , Psal. 4. 2 , 5. We must say then unto such heartless Complainers , as God did to Joshuah , Get you up , why lye you thus upon your faces ? Do you think to mend your condition by wishing it better , or complaining it is so bad ? are your complaints of want of an Interest in forgiveness , a sanctified means to obtain it ? not at all ! you will not deal so with your selves in things natural or civil . In such things you will take an industrious course for a remedy , or for relief . In things of the smallest importance in this world , and unto this life , you will not content your selves with wishing and complaining . As though industry in the use of natural means for the attaining of natural Ends , were the Ordinance of God , and diligence in the use of spiritual means for the obtaining of spiritual Ends were not . Do not consult your own hearts only . What is it that the Scripture calls for in your condition ? Is it not Industry and Activity of spirit ? And what doth the nature of the thing require : distress that is yet hoped to be conquered , evidently calls for Industry and diligence in the use of means for deliverance . If you are past hope , it avails not to complain . If you are not , why do you give up your selves to despondencies ? Our Saviour tells us , that the Kingdom of Heaven suffereth violence , and the violent take it by force , Mat. 11. 12. It is not of the outward violence of its Enemies seeking to destroy it , that our Saviour speaks , but of that spiritual servency and ardency of mind , that is in those who intend to be partakers of it : For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is taken by force , Luke 16. 16. is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is preached , the Kingdom of God is preached , and every man presseth into it ; pressing into it , and taking it by force , are the same thing . There is then a violence , a restless activity and vigour of spirit to be used and exercised for an interest in this Kingdom . Apply this to your condition . Are you in depths and doubts , staggering and uncertain , not knowing what is your condition , nor whether you have any interest in the forgiveness that is with God ? Are you tossed up and down between hopes and fears , want peace , consolation and establishment ? why lye you upon your faces ? get up , watch , pray , fast , meditate , offer violence to your lusts and corruptions ; fear not , startle not at their crying or importunities to be spared ; press unto the Throne of Grace by Prayers , Supplications , Importunities , restless Requests : This is the way to take the Kingdom of Heaven . These things are not Peace , they are not Assurance , but they are part of the means that God hath appointed for the attainment of them . What then is the peculiar Instruction that is proper for souls in this condition ? that plainly of the Apostle , 2 Pet. 1. 10. Give all diligence to make your Calling and Election sure . Alas ! saith the soul , I am at no certainty , but rather am afflicted and tossed , and not comforted ; my heart will come to no stability ; I have no Assurance , know not whether I am chosen or called ; yea fear that my latter end will be darkness and sorrow . There is I confess forgiveness with God , but justly fear that I shall never be made partaker of it . What is the usual course that is taken in such complaints by them to whom they are made ? Mostly they have a good opinion of them that come with these complaints : They judge them to be godly and holy , though much in the dark ; if they knew them not before , yet upon these complaints they begin to be well perswaded of them . Hereupon they are moved with pitty and compassion , and troubled to see them in their perplexities ; and set themselves to tender relief unto them : They mind them of the gracious promises of the Gospel ; it may be fix upon some one or more of them in particular , which they explain unto them : Thence they minde them of the abundant Grace and tender Love of the Father , of the mercifull care of our High Priest , his readiness and ability to save , his communications of such savours unto them as they perceive not . By such waies and means , by such Applications do they seek to relieve them in the state and condition wherein they are . But what is the issue ? Doth not this Relief prove for the most part like the morning cloud , and as the early dew ; a little refreshment it may be it yields for a season , but it is quickly again dryed up , and the soul left in its heartless withering condition . You will say then , do you condemn this manner of proceeding with the souls of men in their doubts , fears and distresses ? or would you have them pine away under the sense of their condition , or abide in this uncertainty all their daies ? I answer , no ; I condemn not the way , I would not have any left comfortless in their depths . But yet I would give these two Cautions ; 1. That Spiritual Wisdom and prudence is greatly required in this matter , in the Administration of consolation to distressed souls . If in any thing , the tongue of the spiritually learned is required herein ; namely in speaking a word in season to them that are weary . A promiscuous drawing out of Gospel consolations , without a previous right Judgement concerning the true state and condition of the souls applyed unto , is seldome useful , oft times pernicious . And let men take care , how they commit their souls and consciences unto such who have good words in readiness , for all comers . 2. If Counsel and Consolation of this kind be given ; special and distinct from the Advice we are upon of Watchfulness , Diligence , Spiritual Violence in a way of duty ; it is exceeding dangerous , and will assuredly prove useless . For let us see what counsel the holy Ghost gives in this condition unto them who would make their Calling and Election sure , who would be freed from their present fears and uncertainties , who complain of their darkness and dangers ; why saith he , giving all diligence add to your faith vertue ; and so on , v. 5. for saith he , If you do these things , an entrance shall be Administred unto you abundantly into the Everlasting Kingdom of our Lord and Saviour Jesus Christ , v. 11. You who are now in the Skyrts of it , who know not whether you belong unto it or no , you shall have an Entrance into the Kingdom of Christ , and all the Joy , comforts , consolations and Glory of it , shall be richly administred unto you . This is the advice that the Holy Ghost gives in this case ; And this is the blessed promise annexed unto the following of this advice . And this the former compassionate course of Administring consolation , is not to be separated from . But you will it may be here say , we are so dead and dull , so chained under the power of corruptions , and temptations , that we are not able thus to put forth the fruit of a spiritual life in adding one Grace unto another . But do you use diligence , Study , Endeavours , all diligence , diligence at all times , in all wayes by God appointed , all manner of diligence within and without , in private and publick to this end and purpose ? do you study , meditate , pray , watch , fast , neglect no opportunity , keep your hearts , search , try , examine your selves , fly Temptations , and occasions of cooling , deadning , and stifling Grace ? Do these things abound in you ? Alass you cannot do thus , you are so weak , so indisposed ; but alas you will not , you will not part with your ease , you will not Crucifie your lusts , you will not ufe all diligence ; but must come to it , or be contented to spend all your dayes in darkness , and to lye down in sorrow . Thus do men frequently miscarry ; Is it any news for persons to bewail the folly of their nature and wayes in the Morning and Evening , and yet scarce stand upon their watch any part of the day , or in any occasion of the day ? Is this giving all diligence ? Is this working out our Salvation with fear and trembling ? And may we not see Professors , even indulging to themselves in wayes of Vanity , folly , wrath , envy , sloth and the like , and yet complain at what a loss they are , how unquiet , how uncertain . God forbid it should be otherwise with you ; or that we should endeavour to speak peace unto you in any such a frame . To hear of a person , that he walks slothfully , carelesly , or indulgeth his corruptions , and to find him complaining that he is at loss whether he have any interest in Pardon or noe , to give or tender Comfort to such mourners without a due Admonition of their duty to use diligence in the use of means , for to help on their delivery out of the condition wherein they are , is to tender poison unto them . To this then the soul must come that is in depths , if it intend to be delivered . Heartless complaints , with excuses to keep it from vigorous spiritual diligence must be laid aside ; if not , ordinarily , Peace , Rest , and stability will not be obtained . A great Example hereof we have in the Spouse , Cant. 5. 2 , 3 , 4 , 5 , 6 , 7 , 8. She is drousie and indisposed unto communion with Christ , whereunto she is invited , v. 2. this puts her upon making excuses from the unfitness of the time , and her present indisposition and unpreparedness as to the duty whereunto she was called , v. 3. Hereupon Christ withdraws his presence from her , and leaves her at a loss as to her former comforts , v. 6. what course doth she now take ; doth she now lye down again in her former Slumber ? doth she make use of her former excuses and pretences , why she could not engage into the duties she was called unto ? no such thing ! but now with all Earnestness , Diligence , Sedulity and Importunity , She engageth in all manner of duties , whereby she may recover her former Comforts , as you may see in the Text. And this must be the course of others , who would obtain the same success . Spiritual peace and sloth will never dwell together in the same soul and Conscience . RULE IX . The ninth Rule . Take heed of undue expressions concerning God and his wayes in distress . Take heed in doubts , distresses , and perplexities of hard thoughts of God ; hasty unweighed expressions concerning him or his wayes , with or of secret resolves , that it were as good give over waiting as continue in the state wherein you are , seeing your Condition is remediless . On three occasions are such thoughts and resolves apt to befall the minds of men , which sometimes break forth into unwarrantable Expressions concerning God himself and his wayes . 1. In deep perplexities of mind , by reason of some pressing terrour from the Lord. 2. On the long wearisome continuance of some tempting distress , and hereof we have many examples , some whereof shall be mentioned . 3. In spiritual disappointments through the strength of Lust or Temptation . When a person hath it may be recovered himself through Grace , from a perplexing sense of the guilt of some sin , or it may be from a course shorter or longer , lesser or greater of back sliding and negligent walking with God , and therein goes on cheerfully for a season in the course of his Obedience , if this person through the power of Temptation Subtilty of Lusts , neglect of watchfulness , by one means or other , is surprised in the sins , or wayes that he had relinquished , or is turned aside from the vigour of that course wherein he was engaged , he may be exposed not only to great despondencies , but also be overtaken with secret resolves to give over contending , seeing it is to no more purpose , nay to no purpose , and that God regards him not at all . Take an Instance or two in each kind . The first we have in Job in the Extremity of his tryals and terrours from the Lord. See among other places , chap. 10. v. 3. Is it saith he , to God , Good for thee that shouldst oppress , that thou shouldst despise the work of thy hands ? Ah poor worms , with whom have we to do ? who shall say unto a King thou art wicked , and to Princes ye are ungodly ; and will ye speak so to him , who respecteth not the persons of Princes , nor regardeth them more than the poorest in the Earth ? And see what conclusions from such thoughts as these he doth inferr . Chap. 14. 15 , 16 , 17. Thou numbrest my steps , dost thou not watch over my sin ? my transgression is sealed up in a bag , and thou sowest up my Iniquity . He chargeth God to be his Enemy , one that watched for all opportunities and advantages against him , that seemed to be glad at his halting , and take care that none of his sins should be missing when he intended to deal with him . Had this indeed been the Case with him , he had perished unto Eternity , as elsewhere he acknowledged . Of the other , we have an Instance in the Church , Lament . 3. 18. I said my strength aad my hope is perished from the Lord. Present Grace in spiritual strength , and future expectation of mercy are all gone . And what is got by this ? secret hard thoughts of God himself are hereby ingenerated ; as v. 8. When I cry and shout , he shutteth out my Prayers , v. 44. thou hast covered thy self with a Cloud that our Prayers should not pass through . These things are grievous unto God to bear , and no way useful to the soul in its Condition . Yea they more and more unfit●● for every duty that may lye in a tendency to its relief & deliverance . So was it with Jonah Chap. 2. 4. I said I am cast out of thy sight ; all is lost and gone with me , as good give over as Contend , I do but labour in vain ; perish I must as one cast out of the sight of God. The like complaints fell also from Heman in his distress , Psal. 88. The General who heard one of his Souldiers cry out upon a fresh onset of the Enemy , Now we are undone , Now we are ruined , call'd him Traytor and told him it was not so , whilest he could weild his Sword. It is not for every private Souldier on every danger , to make a Judgement of the battel . That is the work of the General . Jesus Christ is the Captain of our Salvation , he hath undertaken the leading and conduct of our souls through all our difficulties . Our Duty is to fight and contend ; his Work is to take care of the Event ; and to him it is to be committed . That then you make a due use of this Rule , keep alwaies in your minds these two Considerations . 1. That it is not for you to take the Judgement of Christ out of his hand , and to be passing sentence upon your own souls . Judgement as to the state and condition of men is committed unto Christ , and to him it is to be left . This we were directed unto into our first Rule , and it is of special use in the case under consideration . Self-judging in reference unto sin , and the demerit of it , is our duty . The judging of our state and condition in Relation unto the Remedy provided , is the Office and Work of Jesus Christ , with whom it is to be left . 2. Consider , that hard thoughts of what God will do with you , and harsh desponding sentences pronounced against your selves , will unsensibly alienate your hearts from God. It may be when mens perplexities are at the height , and the most sad Expressions are as it were wrested from them , they yet think they must Justifie God , and that they do so accordingly . But yet such thoughts as those mentioned , are very apt to infect the mind with other inclinations . For after a while they will prevail with the soul to look on God as an Enemy , as one that hath no delight in it ; and what will be the consequent thereof is easily discernable . None will continue to love long , where they expect no returns . Suffer not then your minds to be tainted with such thoughts ; and let not God be dishonoured by any such expressions as reflect on that infinite Grace and compassion which he is exercising towards you . RULE X. The Tenth Rule . Duly improve the least Appearances of God in a way of Grace or Pardon . If you would come to stability , and a comforting perswasion of an Interest in forgiveness by the Blood of Christ , improve the least Appearances of him unto your souls , and the least Intimations of his Love in Pardon , that are made unto you in the way of God. The Spouse takes notice of her Husband , and rejoyceth in him , when he stands behind the wall , when he doth but look forth at the window , and shew himself at the lattice , when she could have no clear sight of him , Cant. 2. 9. She lays hold on the least Appearance of him to support her heart withall , and to stir up her Affections towards him . Men in dangers do not sit still to wait until something presents it self unto them that will give assured deliverance ; but they close with that which first presents it self unto them , that is of the same kind and nature with what they look after . And thus God doth in many places express such supportments as give the soul little more than a possibility of attaining the End aimed at . As Zeph. 2. 3. It may be ye shall be hid in the day of the Lords Anger . And Joel 2. 14. Who knoweth but he will return and leave a blessing . It may be we shall be hid ; it may be we shall have a blessing . And this was the best ground that Jonathan had for the great undertaking against the Enemies of God , 1 Sam. 14. 6. It may be God will go along with us . And to what end doth God at any time make these seemingly dubious intimations of Grace and Mercy ? is it that we should by the difficulty included in them , be discouraged and kept from him ? not at all ; he speaks nothing to deter sinners , especially distressed sinners , from trusting in him . But his End is that we should close with , and lay hold upon , and improve the least Appearances of Grace , which this kind of expressions do give unto us . When men are in a voyage at Sea , and meet with a Storm or a Tempest which abides upon them , and they fear will at last prevail against them ; if they make so far a discovery of Land , as that they can say , it may be there is Land ; it may it is such a place where there is a safe harbour , none can positively say , it is not ; there lyes no demonstration against it ; in this condition especially if there be no other way of escape delivery or safety proposed to them , this is enough to make them to follow on that discovery , and with all diligence to steer their course that way , until they have made a tryal of it unto the utmost . The soul of which we speak is afflicted and tossed , and not comforted . There is in the Intimation of Grace and Pardon intended , a remote discovery made of some relief . This may be Christ , it may be forgiveness . This it is convinced of ; it cannot deny but at such or such a time under such Ordinances , or in such Duties , it was perswaded that yet there might be Mercy and Pardon for it . This is enough to carry it to steer its course constantly that way ; to press forward unto that harbour which will give it rest . How little was it that David had to bring his soul unto a composure in his great distress , 2 Sam. 15. 25 , 26. If , saith he , I shall find favour in the eyes of the Lord , he will bring me again , and shew me the Ark , and the place of his habitation ; but if he thus say , I have no delight in thee , behold here am I , let him do unto me as seemeth good unto him . He hath nothing but Soveraign Grace to rest upon , and that he gives himself up unto . Faith is indeed the souls Venture for Eternity . Something it is to venture on , as to its eternal condition . It must either adhere unto its self , or its own vain hopes of a Righteousness of its own ; or it must give over all expectation and lye down in darkness ; or it must shut out all dreadfull Apprehensions of Eternity , by the power and activity of its lusts and carnal Affections ; or it must , whatever its discouragements be , cast it self upon Pardon in the blood of Jesus Christ. Now if all the former waies be detestable and pernicious , if the best of them be a direct opposition unto the Gospel , what hath the soul that enquires after these things to do , but to adhere unto the last , and to improve every encouragement , even the least to that purpose . As a close unto these General Rules , I shall only add this last direction : Consider in particular where the stress and hinderance lyes , that keeps you off from Peace through an established perswasion of an interest in Evangelical Pardon . Do not alwaies fluctuate up and down in generals and uncertainties ; but drive things unto a particular issue , that it may be tryed whether it be of sufficient efficacy to keep you in your present entanglements and despondencies . Search out your wound , that it may be tryed whether it be curable or no. Now in this case we cannot expect that persons should suggest their own particular concerns , that so they might be considered and be brought unto the Rule ; but we must our selves reduce such distresses , as may , or do in this matter befall the minds of men , unto some General heads , and give a Judgement concerning them according to the Word of Truth . Indeed particular cases as varied by circumstances are endness ; nor can they be spoken unto in this way of Instruction and Direction , but they must be left unto occasional considerations of them , as they are represented unto them who are entrusted to dispense the mysteries of God. Besides , many have laboured already in this matter , and their endeavours are in , and of general use . Although it must be said , as was before observed , that special cases are so varied by their Circumstances , that it is very rare that any Resolutions of them are every way adequate , and suited unto the Apprehensions of them that are exercised with them . I shall therefore call things unto some general heads whereunto most of the Objections that distressed sinners make against their own peace , may be reduced ; and leave the Light of them to be applied in particular unto the relief of the souls of men , as God shall be pleased to make them effectual . Second General Head of the Application of the Truth insisted on . Grounds of Spiritual Disquietments considered . The first ; Afflictions . Waies and means of the Aggravation of Afflictions . Rules about them . That which now lyeth before us , is the second part of the second General Use educed from the Truth insisted on . Our aim is to lead on souls towards peace with God , through a gracious perswasion of their Interest in that forgiveness which is with him . And it consists , as was declared , in a Consideration of some of those disquietments which befall the minds of men , and keep them off from Establishment in this matter . And first , such disquietments and objections against the peace of the soul , and its acceptance with God , will arise from Afflictions ; they have done so of old , they do so in many at this day . Afflictions , I say , greatned unto the mind from their Nature , or by their Concomitants do oft-times variously affect it , and sometimes prevail to darken it so far as to ingenerate thoughts , that they are all messengers of wrath , all tokens of displeasure , and so consequently evidences that we are not par doned or accepted with God. Now this is a time of great Afflictions unto many , and those some of them such as have innumerable aggravating circumstances accompanying of them . Some have come with a dreadfull surprizal in things not looked for ; such as falls not out in the providence of God in many Generations . Such is the condition of them who are reduced to the utmost extremity by the late consuming fire ; some have had their whole families , all their posterity taken from them ; in a few daies they have been suddenly bereaved , as in the Plague . Some in their own persons , or in their Relations , have had sore , long and grievous tryals from Oppressions and Persecutions ; and these things have various effects on the minds of men . Some we find crying with that wicked King , This evil is of the Lord , why should we wait any longer for him ? and give up themselves to seek relief from their own lusts . Some bear up under their troubles with a natural stoutness of spirit ; some have received a sanctified use and improvement of their trials , with joy in the Lord. But many we find to go heavily under their burdens , having their minds darkned with many misapprehensions of the Love of God , and of their own personal interest in his Grace . It is not therefore unseasonable to speak a little to this Head of trouble in our entrance . Outward troubles , I say , are oftentimes occasions , if not the causes of great inward distresses . You know how the Saints of old expressed their sense of them , and conflicts with them . The complaints of David are familiar to all who attend unto any communion with God in these things ; so are those of Job , Heman , Jonah , Jeremiah , and others ; neither do they complain only of their troubles , but of the sense which they had of Gods displeasure in and under them , and of his hiding of his face from them whilest they were so exercised . It is not otherwise at present , as is known unto such as converse with many , who are either surprized with unexpected troubles , or worn out with tryals and disappointments of an expected end . They consider themselves both absolutely , and with respect unto others , and on both accounts are filled with dark thoughts and despondencies . Saith one , I am rolled from one trial unto another ; the clouds with me return still after the rain . All the billows and water-spouts of God go over me . In my person , it may be , pressed with sickness , pains , troubles ; in my Relations , with their sins , miscarriages , or death ; in my outward state , in wants , losses , dis-reputation , I am even as a withered branch . Surely if God had any especial regard unto my soul , it would not be thus with me ; or some timely end would have been put unto these dispensations . On the other hand , they take a view of some other Professors ; they see that their Tables are spread day by day ; that the Candle of the Lord shines continually on their tabernacle , and that in all things they have their hearts desire . Setting aside the common attendencies of humane nature , and nothing befalls them grievous in the world . Thus it is with them . And surely had I an interest in his Grace , in Pardon , the God of Israel would not thus pursue a Flea in the Mountains , nor set himself in battel array against a leaf driven to and fro with the wind ; he would spare me a little , and let me alone for a moment ; but as things are with me , I fear my way is hidden from the Lord , and my Judgement is passed over from my God. These kind of thoughts do perplex the minds of men , and keep them off from partaking of that strong consolation which God is abundantly wiling they should receive , by a comfortable perswasion of a blessed Interest in that forgiveness that is with him . And this was the very case of David ; or at least these outward Troubles were a special part of those depths , out of which he cryed for relief , by a sense of Pardon , Grace and Redemption with God. I answer to these Complaints ; First , That there are so many excellent things spoken concerning Afflictions ; their Necessity , their Usefulness , and the like ; such blessed ends are assigned unto them , and in many have been compassed and fulfilled by them , that a man unacquainted with the exercise wherewith they are attended , would think it impossible that any one should be shaken in mind , as to the Love and favour of God on their account . But as the Apostle tells us , that no Afflictions are joyous at present but grievous ; So he who made in the close of his Trials that solemn profession , That it was good for him that he had been affected , yet we know , as hath been declared , how he was distressed under them . There are therefore sundry Accidental things which accompany great Afflictions that seem to exempt them from the common Rule , and the promise of Love and Grace : As , 1. The Remembrance of past and buryed misearriages and sins , lyes in the bosom of many Afflictions : It was so with Job ; Thou makest me , saith he , to possess the sins of my youth . See his plea to that purpose , chap. 13. 23 , 24 , 25 , 26 , 27. In the midst of his troubles and distresses , God revived upon his spirit a sense of former sins , even the sins of his youth , and made him to possess them ; he filled his soul and mind with thoughts of them , and anxiety about them . This made him fear lest God was his enemy , and would continue to deal with him in all feverity . So was it with Josephs Brethren in their distresses , Gen. 42. 21. They said one to another , we are verily guilty concerning our Brother , in that we saw the anguish of his soul , when he sought us , and we would not hear , therefore is this distress come upon us . And vers . 22. Behold his blood is required . Their distress revives a deep perplexing sense of the guilt of sin many years past before , and that under all its aggravating circumstances which spoiled them of all their reliefs and comforts , filling them with Confusion and Trouble , though absolutely innocent as to what was come on them . And the like appeared in the Widdow of Zareptha , with whom Elijah sojourned during the famine . Upon the death of her Son , which it seems was some what extraordinary , she cryed out unto the Prophet , What have I to do with thee thou Man of God ? Art thou come to call my sins to remembrance and to slay my Son ? 1 King. 17 , 18. It seems some great sin she had formerly contracted the guilt of , and now upon her sore Affliction in the death of her only child , the Remembrance of it was recalled and revived upon her soul. Thus deep calleth unto deep at the noise of Gods water spouts , and then all his waves and billows go over a person , Psal. 42. 7. The deep of Afflictions calleth up the deep of the guilt of sin , and both in conjunction become as billows and waves passing over the soul. We see only the outside of mens afflictions , they usually complain only of what doth appear . And an easie thing it is supposed to be , to apply relief and comfort unto those that are distressed . The Rule in this matter is so clear , so often repeated and inculcated , the promises annexed unto this condition so many and precious , that every one hath in readiness what to apply unto them who are so exercised . But oftentimes we know nothing of the Gall and Wormwood that is in mens Affliction ; they keep that to themselves , and their souls feed upon them in secret , Lam. 3. 12. God hath stirred up the Remembrance of some great sin , or sins , and they look upon their Afflictions as that wherein he is come , or beginning to enter into Judgement with them . And is it any wonder if they be in darkness and filled with disconsolation . 2. There is in many Afflictions something that seems New , and peculiar , wherewith the soul is surprised , and cannot readily reduce its condition unto what is taught about Afflictions in General . This perplexeth and intangleth it . It is not Affliction it is troubled withall , but some one thing or other in it that appears with an Especial dread unto the soul , so that he questioneth whether ever it were so with any other or no , and is thereby deprived of the supportment which from former Examples it might receive . And indeed when God intendeth that which shall be a deep Affliction , he will put an Edge upon it in matter , or manner , or circumstances , that shall make the soul feel its sharpness . He will not take up with our bounds and measures , and with which we think we could be contented . But he will put the impress of his own greatness and terrour upon it , that he may be acknowledged and submitted unto . Such was the State with Naomi ; When from a full and plentiful condition , she went into a strange Countrey with an Husband and two Sons , where they all dyed , leaving her destitute and poor ; Hence in her account of Gods dealing with her , she sayes , call me not Naomi ( that is pleasant ) but call me mara ( that is bitter ) for the Almighty hath dealt very bitterly with me . I went out Full and the Lord brought me again Empty ; why then call ye me Naomi since the Lord hath testified against me ; and the Almighty hath afflicted me , Ruth 1. 20 , 21. So was it with Job , with the Widdow of Zareptha ; and with her at Naim who was burying her only Child . And still in many Afflictions God is pleased to put in an entangling specialty , which perplexeth the soul and darkens it in all its Reasonings about the Love of God towards it , and its interest in Pardon and Grace . 3. In some ; Affections are very strong and Importunate as fixed on lawful things ; whereby their Nature is made sensible and tender , and apt to receive very deep impressions from urgent Afflictions ; Now although this in its self be a good natural frame , and helps to preserve the soul from that stout hardness which God abhors , yet if it be not watched over , it is apt to perplex the soul with many intangling Temptations . The Apostle intimates a double evil that we are obnoxious unto under tryals and Afflictions , Heb. 12. 5. My Son , despise not thou the chastening of the Lord , nor faint when thou art rebuked of him . Men may either through a natural stoutness despise and contemn their sufferings , and be obstinate under them , or faint and despond , and so come short of the end which God aimes at for them , to be attained in a way of duty . Now though the frame spoken of , be not obnoxious unto the first extream , yet it is greatly to the latter , which if not watched against , is no less pernitious than the former . Affections in such persons being greatly moved they cloud and darken the mind , and fill it with strange Apprehensions concerning God and themselves . Every thing is presented unto them through a Glass composed of Fear , Dread , Terrour , Sorrow , and all sorts of disconsolations . This makes them faint and despond , unto very sad apprehensions of themselves and their Conditions . 4. Afflictions find some entangled with very strong corruptions , as Love of the World , or the pleasure of it , of Name or Reputation , of great contrivances for posterity , and the like ; or it may be in things carnal or sensual . Now when these unexpectedly meet together , great Afflictions and strong Corruptions , it is not conconceivable what a combustion they will make in the soul. As a strong medicine or potion meeting with a strong or tough distemper in the body ; there is a violent contention in nature between them and about them , so that oftentimes the very life of the patient is endangered . So it is where a great tryal , a smart stroke of the hand of God , falls upon a person in the midst of his pursuit of the Effects of some corruptions ; the soul is amazed even to distraction , and can scarce have any thought , but that God is come to cut the person off in the midst of his sin . Every unmortified corruption fills the very fear and expectation of Affliction , with horrour . And there is good Reason that so it should do ; for although God should be merciful unto mens Iniquities , yet if he should come to take Vengeance of their Inventions , their condition would be dark and sorrowful . 5. Satan is never wanting in such Occasions to attempt the compassing of his Ends , upon persons that are exercised under the hand of God. In the time of suffering it was , that he fell upon the Head of the Church , turning it into the very hour of the power of darkness . And he will not omit any appearing opportunities of Advantage against his Members . And this is that which he principally in such seasons attacks them withall ; namely , that God regards them not , that they are fallen under his Judgement and Severity , as those who have no share in Mercy , Pardon or Forgiveness . From these and the like Reasons , I say , it is , that whereas Afflictions in general are so testified unto , to be such pledges and tokens of Gods Love and Care to be designed unto blessed ends ; as conformity unto Christ , and a participation of the Holiness of God ; yet by reason of these Circumstances , they often prove means of casting the soul into depths , and of hindering it from a refreshing interest in the forgiveness that is with God. That this may prove no real or abiding ground of inward spiritual trouble unto the soul , the following Rules and Directions may be observed . 1. Not only Afflctions in general , but great and manifold Afflictions , and those attended with all sorts of aggravating circumstances , are alwaies consistent with the pardon of sin , after signal tokens and pledges of it , and of the Love of God therein , Job 7. 17 , 18. What is man that thou shouldst magnifie him , and that thou shouldst set thine heart upon him , and that thou shouldst visit him every morning , and try him every moment ! What were the considerations that cast him into this admiration of the Care and Love of God , is expressed , v. 12 , 13 , 14 , 15 , 16. There are no words of a more dismal import in the whole book than those here expressed ; yet when he recollected himself from his overwhelming distress , he acknowledgeth that all this proceeded from the Love and Care of God ; yea his fixing his heart upon a man to magnifie him , to set him up , and do him good ; For this end doth he chasten a man every morning , and try him every moment ; and that with such afflictions as are for the present so far from being ioyous , as that they give no Rest , but even weary the soul of life , as he expresseth their Effects on himself , v. 15 , 16. And hence it is observed of this Job , that when none in the Earth was like to him in trouble , God gave him three Testimonies from Heaven , that there was none in the Earth like unto him in Grace . And although it may not be laid down as a General Rule , yet for the most part in the providence of God , from the foundation of the world , those who have had most of Afflictions , have had most of Grace , and the most eminent Testimonies of Acceptance with God. Christ Jesus the Son of God , the Head of the Church , had all Afflictions gathered into an head in him ; and yet the Father alwaies loved him , and was alwaies well pleased with him . When God solemnly renewed his Covenant with Abraham , and he had prepared the Sacrifice whereby it was to be ratified and confirmed , God made a smoaking Furnace to pass between the pieces of the Sacrifice , Gen. 15. 17. It was to let him know that there was a furnace of Affliction attending the Covenant of Grace and Peace . And so he tells Sion that he chose her in the furnace of Affliction , Isa. 48. 10. that is , in Aegyptian Affliction , burning , flaming afflictions , fiery tryals , as Peter calls them , 1 Pet. 4. 12. There can then no Argument be drawn from Affliction , from any kind of it , from any aggravating circumstance wherewith it may be attended , that should any way discourage the soul in its comforting supporting perswasion of an interest in the Love of God and forgiveness thereby . 2. No length or continuance of Afflictions ought to be any impeachment of our spiritual consolation . Take for the confirmation hereof , the great Example of the Son of God. How long did his Afflictions continue ? what end or issue was put to them ? No longer did they abide than until he cryed with a loud voice and gave up the Ghost . To the moment of his death ; from his Manger to his Cross , his Afflictions still increased , and he ended his daies in the midst of them . Now he was the Head of the Church , and the great Representative of it ; unto a conformity with whom we are predestinated . And if God will have it so with us , even in this particular , so as that we shall have no rest , no peace from our trials , until we lye down in the Grave , that whatever condition we pass through , they shall be shut out of none , but only from Immortality and Glory , what have we herein to complain of ? 3. Where the Remembrance and perplexing sense of past sins is revived by present afflictions ; separate them in your minds , and deal distinctly about them . So long as you carry on the consideration of them joyntly , you will be rolled from one to another , and never obtain rest unto your souls . They will mutually aggravate each other . The sharpness of Affliction will add to the bitterness of the sense of sin ; and the sense of sin will give an edge to Affliction , and cause it to pierce deeply into the soul , as we shewed in the former instances . Deal therefore distinctly about them , and in their proper order . So doth the Psalmist here . He had at present both upon him , and together they brought him into these depths concerning which he so cries out for deliverance from them ; see Psal. 32. 3 , 4 , 5. And what course doth he take ? he applies himself in the first place to his sin , and the guilt of it , and that distinctly and separately . And when he hath got a discharge of sin , which he waited so earnestly for , his faith quickly arose above his outward trials , as appears in his blessed close of all ; He shall redeem Israel out of all his trouble ; the whole Israel of God , and my self amongst them . This do then , single out the sin or sins that are revived in the sense of their guilt upon the conscience . Use all diligence to come to an issue about them in the blood of Christ. This God by your Affliction calls you unto . This is the disease whereof your trouble is but the symptom . This therefore in the Cure you seek after , is first and principally to be attended unto ; when that is once removed , the other as to any prejudice unto your souls will depart of its self . The root being once digged up , you shall not long feed on the bitter fruit that it hath brought forth ; or if you do , the Wormwood shall be taken out of it , and it shall be very pleasant unto you , as well as wholesome . How this is to be done by an Application unto God for forgiveness , hath been at large declared . But if men will deal with confused thoughts about their sins and their troubles , their wound will be incurable , and their sorrow endless . 4. Remember that a time of Affliction is a time of Temptation . Satan , as we have shewed , will not be wanting unto any appearing Opportunity or Advantage of setting upon the soul. When Pharaoh heard that the people were intangled in the wilderness , he pursued them . And when Satan sees a soul intangled with it's distresses and troubles , he thinks it his time and hour to assault it . He seeks to winnow , and comes when the Corn is under the flail . Reckon therefore that when trouble cometh , the Prince of the world cometh also , that you may be provided for him . Now is the time to take the shield of faith , that we may be able to quench his fiery darts . If they be neglected , they will enflame the soul. Watch therefore and pray that you enter not into Temptation ; that Satan do not represent God falsly unto you . He that durst represent Job falsly to the All-seeing God , will with much boldness represent God falsly unto us , who see and know so little . Be not then ignorant of his devices ; but every way set your selves against his interposing between God and your souls , in a matter which he hath nothing to do withall . Let not this make-bate by any means inflame the difference . 5. Learn to distinguish the Effect of natural distempers from spiritual distresses . Some have sad , dark and tenacious thoughts fixed on their minds from their natural distempers . These will not be cured by Reasonings , nor utterly quelled by faith . Our design must be to abate their Efficacy and Consequents , by considering their Occasions . And if men cannot do this in themselves , it is highly incumbent on those who make Application of relief unto them , to be carefull to discern what is from such principles , whereof they are not to expect a speedy Cure. And , 6. Take heed in times of peace and ease , that you lay not up , by your negligence or careless walking , sad provision for a day of darkness , a time of Afflictions . It is sin that imbitters troubles ; the sins of peace are revived in the time of distress . Fear of future Affliction , of impendent troubles , should make us carefull not to bring that into them which will make them bitter and sorrowfull . 7. Labour to grow better under all your Afflictions , lest your Afflictions grow worse ; lest God mingle them with more darkness , bitterness and terrour . As Joab said unto David , if he ceased not his scandalous Lamentation on the death of Absolom , all the people would leave him , and he then should find himself in a far worse condition than that which he bemoaned , or any thing that befell him from his youth . The same may be said unto persons under their Afflictions . If they are not managed and improved in a due manner , that which is worse may , nay , in all probability will befall them . Whereever God takes this way , and engageth in afflicting , he doth commonly pursue his work until he hath prevailed , and his design towards the afflicted party be accomplished . He will not cease to thresh and break the bread-corn until it be meet for his use . Lay down then the weapons of thy warfare against him ; give up your selves to his Will ; let go every thing about which he contends with you ; follow after that which he calls you unto , and you will find light arising unto you in the midst of darkness . Hath he a cup of Affliction in one hand , lift up your eyes and you will see a cup of Consolation in another . And if all Stars withdraw their light , whilst you are in the way of God , assure your selves that the Sun is ready to rise . 8. According to the Tenor of the Covenant of Grace , a man may be sensible of the respect of Affliction unto sin ; yea unto this or that sin in particular , and yet have a comfortable perswasion of the forgiveness of sin . Thus it was in general in Gods dealing with his people , He forgave them , but he took vengeance on their inventions , Psal. 99. 8. Whatever they suffered under the vengeance that fell upon their Inventions , ( and that is as hard a word as is applied any where unto Gods dealing with his people ) yet at the same time he assured them of the pardon of their sin . So you know was the case of David . His greatest Trial and Affliction , and that which befell him on the account of a particular sin , and wherein God took vengeance on his invention , was ushered in with a Word of Grace , that God had done away , or pardoned his sins , and that he should not dye . This is express'd in the Tenor of the Covenant with the seed of Christ , Psal. 89. 31 , 32 , 33 , 34. Objections against Believing from things internal . The person knows not whether he be Regenerate or no. State of Regeneration asserted . Difference of Saving and Common Grace . This difference discernable . Men may know themselves to be Regenerate . The Objection answered . Another head of Objections and Despondencies ariseth from things internal , things that are required in the soul , that it may have an Interest in the forgiveness that is with God. Some whereof we shall speak unto ; and these respect , first the state of the soul ; and secondly , some actings in the soul. First , As to the State , say some , unless a man be Regenerate , and born again , he is not , he cannot be made partaker of Mercy and Pardon . Now all things here are in the dark unto us . For first , we know not well what this Regeneration is , and it is variously disputed amongst men . Some would place it only in the outward signs of our Initiation unto Christ , and some otherwise express it . Again , it is uncertain , whether thou that are Regenerate do or may know that they are so ; or whether this may be in any measure known unto others with whom they may treat about it . And if it may not be known we must be uncertain in this also . And then it may be for their parts , they neither know the time when , nor the manner how any such work was wrought in them ; and yet without this , seeing it is wrought by means , and springs from certain causes , they can have no establishment in a not-failing perswasion of their Acceptance with God , by the pardon of their sins in the blood of Christ. This is the Head and summ of most of the Objections which perplexed souls do manage against themselves as to their state and condition . Hence indeed they draw forth reasonings with great variety according as they are suggested by their particular occasions and temptations . And many proofs taken from their sins , miscarriages and fears , do they enforce their Objections withall . My purpose is to lay down some General Rules and Principles , which may be applied unto particular occasions and emergencies . And this shall be done in answer to the several parts of the General Objection mentioned before . I say then , First , It is most certain that there are two Estates and Conditions that divide all mankind ; and every one that lives in the world , doth compleatly and absolutely belong unto one of them . These are the state of Nature , and the state of Grace , of Sin , and of Righteousness by Christ ; every man in the world belongs unto one of these states or condition . This the Scripture so abounds in , that it seems to be the first principal thing that we are taught in it . It is as clear that there are two different states in this world , as that there are so in that to come . Yea , all our Faith and our Obedience depend on this Truth . And not only so , but the Covenant of God , the Mediation of Christ , and all the Promises and Threats of the Law and Gospel are built on this supposition . And this lays naked unto a spiritual eye that abounding Atheism that is in the world . Men are not only like Nicodemus , ignorant of these things , and wonder how they can be , but they scorn them , despise them , scoff at them . To make mention of being regenerate is exposed to reproach in the world . But whether men will or no , unto one of these conditions they must belong . 2. As these two estates differ morally in themselves , and Physically in the causes constitutive of that difference ; so there is a specifical difference between the things that place men in the one condition and in the other . Whatever there is of Goodness , Virtue , Duty , Grace in an Unregenerate person , there is in him that is Regenerate somewhat of another kind that is not in the other at all . For the difference of these states themselves it is plain in Scripture . The one is a state of Death , the other of Life ; the one of Darkness , the other of Light ; the one of Enmity against God , the other of Reconciliation with him . And that the one state is constituted by that of Grace which is of a peculiar kind , and which is not in the other . I shall briefly declare . 1. The Grace of Regeneration proceedeth from an especial spring and fountain , which emptieth much of its living waters into it , no one drop whereof falls on them that are not Regenerate . This is Electing Love ; it is given out in the pursuit of the Decree of Election ; God hath chosen us that we should be holy , Ephes. 1. 4. Our Holiness , whose only spring is our Regeneration , is an effect of our Election ; That which God works in our souls , in the pursuit of his eternal purpose of Love and good will towards us . So again , saith the Apostle , 2 Thes. 2. 13. God hath from the beginning chosen you to salvation through the sanctification of the Spirit . God having designed us unto salvation as the End , hath also appointed the sanctification of the Spirit to be the Means to bring us orderly unto the attainment of that End. But the best of common Grace or Gifts that may be in men Unregenerate , are but products of the Providence of God , ordering all things in general unto his own Glory , and the good of them that shall be heirs of salvation . They are not fruits of Electing Eternal Love , nor designed means for the insiallible attaining of Eternal Salvation . Secondly , The Graces of those that are Regenerate have a manifold Respect or Relation to the Lord Christ that the common Graces of others have not . I shall name one or two of these Respects : First , They have an especial moral Relation to the Mediatory Acts of Christ in his Oblation and Intercession . Especial Grace is an especial part of the purchase of Christ by his death and blood-shedding . He made a double purchase of his Elect ; of their persons to be his ; of especial Grace to be theirs . He gave himself for his Church , that he might sanctifie and cleanse it with the washing of water by the Word , that he might present it unto himself a glorious Church , not having spot or wrinckle , or any such thing , but that it should be holy and without blemish , Ephes. 5. 26 , 27. The design of Christ in giving himself for his Church , was to procure for it that Especial Grace , whereby through the use of Means , it might be regenerate , sanctified and purified . So Titus 2. 14. He gave himself that he might redeem us from all iniquity , and purifie unto himself a peculiar people zealous of good works . Real purification in Grace and Holiness hath this Especial Relation unto the Death of Christ , that he designed therein to procure it for them for whom he dyed . And in the pursuit of his Purchase or Acquisition of it , his purpose was really to bestow it upon them , or effectually to work it in them . Moreover , it hath an Especial Relation unto his Intercession ; and that in a distinguishing manner from any other Gifts or common Graces that other men may receive . Giving us the Rule and Pattern of his intercession , Joh. 17. He tells us , that he so prayes not for the world , but for his Elect ; those which the Father had given him , because they were his , v. 9. And what is it that he prayes for them , in distinction from all other men whatever ? Amongst others , this is one principal thing that he insists on , v. 17. Sanctifie them through thy Truth . Their Sanctification and Holiness is granted upon that Prayer and Intercession of Christ , which is peculiar unto them with an exclusion of all others , I pray for them , I pray not for the world . Now the common Grace of unregenerate persons , whereby they are distinguished from other men , whatever it be , it hath not this Especial Relation to the Oblation and Intercession of Christ. Common Grace is not the procurement of Especial Intercession . Secondly , They have a Real Relation unto Christ as he is the living Quickning-Head of the Church ; for he is so , even the living spiritual fountain of the spiritual life of it , and of all vital Acts whatever . Christ is our life , and our life is hid with him in God , Col. 3. 2 , 3. That Eternal Life which consists in the Knowledge of the Father and the Son , Joh. 17. 3. is in him as the cause , head , spring and fountain of it . In him it is in its fulness , and from thence it is derived unto all that believe , who receive from his fulness Grace for Grace , Joh. 1. 16. All ●●ue saving sanctifying Grace , all spiritual life , and every thing that belongs thereunto is derived directly from Christ as the living Head of his Church , and fountain of all spiritual life unto them . This the Apostle expresseth , Ephes. 4. 15 , 16. Speaking the truth in love , grow up into him in all things , which is the Head even Christ ; from whom the whole body fitly joyned together , and compacted by that which every joynt supplieth , according to the effectual working in the measure of every part , maketh increase of the body unto the edifying of it self in love . To the same purpose he again expresseth the same matter , Col. 2. 19. All Grace in the whole body comes from the Head Christ Jesus ; and there is no growth or furtherance of it , but by his Effectual working in every part to bring it unto the measure designed unto it . Nothing then , no not the least of this Grace can be obtained but by virtue of our Union unto Christ as our head , because it consists in a vital effectual influence from him , and his fulness . And this kind of Relation unto Christ , all Grace that is , or may be in unregenerate men , is incapable of . Thirdly , The Grace of Regeneration , and the fruits of it are administred in and by the Covenant . This is the promise of the Covenant , That God will write his Law in our hearts , and put his fear in our inward parts , that we shall not depart from him , Jer. 32. This is that Grace whereof we speak , whatever it be , or of what kind soever . It is bestowed on none but those who are taken into Covenant with God ; for unto them alone it is promised , and by virtue thereof is it wrought in and upon their souls . Now all Unregenerate men are strangers from the Covenant , and are not made partakers of that Grace which is peculiarly and only promised thereby , and exhibited therein . Fourthly , the least spark of saving Regenerating Grace is wrought in the soul by the Holy Ghost , as given unto men to dwell in them , and to abide with them . He is the water given by Jesus Christ unto Believers , which is in them a well of water springing up to everlasting life , John 4. 14. First they receive the water , the spring it self that is the Holy Spirit ; and from thence living waters do arise up in them ; they are wrought , effected , produced by the Spirit , which is given unto them . Now although the common Gifts and Graces of men Unregenerate are effects of the power of the Holy Ghost wrought in them , and bestowed on them , as are all other works of Gods Providence ; yet it doth not work in them , as received by them , to dwell in them , and abide with them as a Never-failing spring of spiritual life . For so our Saviour sayes expresly , that the World , or Unbelievers do not know the Spirit , nor can receive him , or have him abiding in them . All which , in a contradistinction unto all Unregenerate persons , are affirmed of all them that do believe . Fifthly , The least of saving Grace , such as is peculiar unto them that are Regenerate , is Spirit , Joh. 3. 6. That which is born of the Spirit , is Spirit . Whatever it is that is so born , it is Spirit , it hath a spiritual being , and it is not educible by any means out of the principles of Nature . So it is said to be a new Creature , 2 Cor. 5. 17. Be it never so little or so great , however it may differ in degrees in one and in another , yet the nature of it is the same in all ; It is a new Creature . As the least Worm of the Earth in the order of the old Creation , is no less a creature than the Sun ; yea or the most glorious Angel in Heaven : So in the order of the new Creation , the least spark or dram of true grace that is from the sanctifying Spirit , is a new Creature , no less than the highest Faith or Love that ever were in the chiefest of the Apostles . Now that which is Spirit , and that which is not Spirit ; that which hath a new spiritual being , and that which hath none , whatever appearance of agreement there may be among them , do yet differ specifically from one another . And thus it is with the saving Grace that is in a Regenerate , and those common Graces that are in others which are not so . So that as these are divers States , so they are eminently different and distinct the one from the other ; and this answers the second thing laid down in the Objections , taken from the Uncertainty of these States , and of Regeneration it self , and the real difference of it from the contrary State , which is exclusive of an interest in forgiveness . Thirdly , This is laid down in the Enquiry , whether this State may be known unto him , who is really partaker of it , or translated into it , or unto others that may be concerned therein ; to which I say , the difference that is between these two States , and the constitutive causes of them , as it is real , so it is discernable ; It may be known by themselves who are in those states , and others . It may be known who are born of God , and who are yet Children of the Devil ; who are quickned by Christ , and who are yet dead in Trespasses and Sin : But here also Observe , 1. That , I do not say , This is alwayes known to the persons themselves concerned in this distribution . Many cry peace , peace when suddain destruction is at hand . These either think themselves regenerate when they are not , or else wilfully despise the consideration of what is required in them , that they may have peace , and so delude their own souls unto their ruine . And many that are truly born of God , yet know it not . They may for a season walk in darkness and have no light ; Nor 2. That this is alwayes known to others . It is not known unto Unregenerate men in respect of them that are so . For they know not really and substantially what it is to be so . Natural men perceive not the things of God ; that is , spiritually , in their own light and nature , 2 Cor. 2. And as they cannot aright discern the things which put men into that condition , ( for they are foolishness unto them , ) so they cannot Judge aright of their persons in whom they are . And if they do at any time Judge aright nationally concerning any things or Persons , Yet they do not Judge so upon right grounds , nor with any Evidence in or unto themselves of what they do Judge . Wherefore Generally they Judge amiss of such persons ; And because they make profession of somewhat which they find not in themselves , they Judge them Hypocrites , and false pretenders unto what is not . For those things which evince their Union with Christ , and which evidence their being born of God , they savour them not , nor can receive them . Nor is this alwayes known unto , or discerned by them that are Regenerate . They may sometime with Peter think a Symon Magus to be a true believer ; or with Eli an Hannah to be a daughter of Belial . Many Hypocrites are so set forth with gifts , common Graces , Light and profession that they pass amongst all believers for such as are born of God. And many poor Saints may be so disguised under Darkness , Temptation , Sin , as to be looked on as strangers from that family whereunto indeed they do belong . The Judgement of man may fail , but the Judgement of God is according unto Righteousness ; wherefore , 3. This is that we say ; it may be known in the Sedulous use of means appointed for that end , to a man's self and others , which of the Conditions mentioned he doth belong unto ; that is , whether he be regenerate or no , so far as his or their concernment lies therein . This I say may be known and that infallibly and assuredly with reference unto any duty wherein from hence we are concerned . The discharge of some duties in our selves and toward others , depends on this knowledge , and therefore we may attain it , so far as it is necessary for the discharge of such duties unto the Glory of God. Now because it is not directly in our way , yet having been mentioned I shall briefly in our passage touch upon the latter , or what duties do depend upon our Judging of others to be regenerate , and the way or Principles whereby such a Judgement may be made . 1. There are many duties incumbent on us to be performed with and towards Professors ; which without admitting a Judgement to be made of their State and Condition cannot be performed in faith . And in reference unto these duties alone it is that we are called to Judge the State of others . For we are not giving Countenance unto a rash uncharitable censuring of mens spiritual conditions , nor unto any Judging of any men , any other than what our own duty towards them , doth indispensably require . Thus if we are to lay down our lives for the Brethren , it is very meet we should so far know them , so to be , as that we may hazard our lives in faith when we are called thereunto . We are also to Joyn with them in those Ordinances wherein we make a Solemn profession that we are members of the same body with them , that we have the same head , the same Spirit , faith and love : We must love them because they are begotten of God , Children of our heavenly Father ; and therefore must on some good ground believe them so to be . In a word , the due performance of all principal mutual Gospel Duties , to the Glory of God and our own Edification , depends on this supposition , that we may have such a satisfying perswasion concerning the spiritual condition of others as that from thence we may take our ayme , in what we do . 2. For the grounds hereof , I shall mention one only ; which all others do lean upon . This is pressed , 1 Cor. 12. 12 , 13. As the body is one , and hath many members , and all the members of that one body being many , are one body , so is Christ. For by one Spirit we are all Baptized into one body , whether we be Jews or Gentiles , whether we be bond or free , and have been all made to drink into one Spirit . They are all united unto , and hold of one head . For as are the members of the body natural under one head , So is Christ mystical , that is , all believers under Christ their head . And this Union they have by the inhabitation of the same quickning Spirit , which is in Christ their head , and by him they are brought all into the same spiritual state and frame ; they are made to drink into one and the same Spirit ; for this same Spirit produceth the same Effects in them all , the same in kind though differing in degrees , as the Apostle fully declares , Ephes. 4. 3 , 4 , 5 , 6. And this Spirit is in them , and not in the world , John 16. And as this gives them a naturalness in their duties one towards another ; or in mutual caring for , rejoycing and sorrowing with one another , as members one of another , 1 Cor. 12. 25 , 26. So it reveals and discovers them to each other , so far as is necessary for the performance of the Duties mentioned , in such a manner as becomes members of the same body . There is on this account a spiritually natural Answering of one to another , as face answereth face in the Water . They can see and discern that in others whereof they have Experience in themselves ; they can tast and relish that in others , which they feed upon in themselves , and wherein the lives of their souls do consist ? the same spirit of life being in them , they have the same spiritual tast and Savour . And unless their pallats are distempered by Temptations or false opinions , or prejudices , they can in their Communion , tast of that Spirit in each other , which they are all made to drink into . This gives them the same likeness and Image in the Inward man , the same heavenly light in their minds , the same affections ; and being thus prepared and enabled to Judge and discern of the State of each other , in reference unto their mutual duties , they have moreover the true Rule of the Word to Judge of all Spirits and Spiritual effects by . And this is the ground of all that love without dissimulation and real Communion that is among the Saints of God in this World. But here two Cautions must be allowed , 1. That we would not Judge the State and Condition of any men in the world , no further than we are called thereunto in a way of Duty ; and we are so called only with reference unto the Duties that we are to perform towards them . What have we to do to Judge them that are without , that is any one that we have not a call to consider in reference unto our own Duty . Herein that great Rule takes place ; Judge not , that ye be not Judged . Let us leave all men , the worst of men , unless where evident duty requires other actings , to the Judgement seat of God. They are the Servants of another , and they stand or fall unto their own Master . There have been great miscarriages amongst us in this matter , some have been ready to condemn all that go not along with them in every principle , yea opinion or practice . And every day slight occasions and provocations , are made the grounds and reasons of severe censures . But nothing is more contrary to the conduct of the meek and holy Spirit of Christ. This is our Rule ; are we called to Act towards any as Saints , as living Members of the body of Christ , and that in such Duties as we cannot perform in faith , unless we are perswaded that so they are , then are we on the grounds , and by the wayes before mentioned , to satisfie our selves in one another . 2. Do we endeavour mutually to discern the condition of one another , in reference unto such Ends ; Let us be sure to look unto , and pursue those ends when we have attained our Satisfaction . What these ends are hath been shewed . It is that we may love them without dissimulation , as members of the same mystical body with us ; that we may naturally take care of them , and for them ; that we may delight sincerely in them ; that we may minister unto their wants , Temporal and Spiritual ; that we may watch over them with pitty and compassion . These and the like are the only ends for which we are at any time called to the consideration of the spiritual condition of one another , if these be neglected the other is useless . And here lyes a great aggravation of that neglect , in that such a way is made for the avoidance of it . Here lyes the life or death of all Church Society . All Church Society and Relation is built on this supposition , that the members of it are all Regenerate ; some lay this foundation in Baptism only , professing that all that are baptized are Regenerate . Others require a farther Satisfaction in the real work it self . But all build on the same foundation ; that all Church members are to be Regenerate . And to what end is this ? Namely that they may all mutually perform those duties one towards another , which are incumbent mutually on Regenerate persons . If these are omitted , there is an End of all profitable use of Church Society . Churches without this are but meer husks and shells of Churches , Carkasses without souls . For as there is no real Union unto Christ without faith , so there is no real Union among the members of any Church without Love , and that acting its self in all the Duties mentioned . Let not this Ordinance be in vain . But we must return from this digression , to that which lies before us , which is concerning what a man may discern concerning his own being Regenerate or born again . I say then , Secondly , Men may come to an assured Satisfactory perswasion that themselves are regenerate , and that such , as is so far insallible , as that it will not deceive them , when it is brought unto the tryal . For there are many Duties whose performance in faith unto the glory of God , and the Edification of our own souls , doth depend on this perswasion and Conviction . As , 1. A due sense of our Relation unto God , and an answerable comportment of our spirits and hearts towards him . He that is born again , is born of God. He is begotten of God by the immortal seed of the Word . Without a perswasion hereof how can a man on grounds of faith carry himself towards God as his Father ? and how great a part of our Obedience towards him and communion with him depends hereon , we all know . If men fluctuate all their dayes in this matter , if they come to no settlement in it , no comfortable perswasion of it , they scarce ever act any genuine childlike acts of Love or Delight towards God , which exceedingly impeacheth their whole Obedience . 2. Thankfulness for Grace received is one of the principal duties that is incumbent on Believers in this World. Now how can a man in faith bless God for that which he is utterly uncertain whether he have received it from him or no. I know some men run on in a Road in this matter . They will bless God in a formal way , for their Regeneration , Sanctification , Justification , and the like : But if you ask them whether themselves are regenerate or no , they will be ready to scoff at it , or at least to profess that they know no such thing . What is this but to mock God , and in a presumptuous manner to take his name in vain : But if we will praise God , as we ought for his Grace , as we are guided and directed in the Scripture , as the nature of the matter requires , with such a frame of heart as may influence our whole Obedience , surely it cannot but be our duty to know the Grace that we have received . 3. Again the main of our Spiritual watch , and diligence , consisteth in the cherishing , improving , and increasing of the Grace that we have received ; the strengthening of the new Creature that is wrought in us ; Herein consists principally the Life of faith , and the exercise of that Spiritual Wisdom which faith furnisheth the soul withall . Now how can any man apply himself hereunto , whilest he is altogether uncertain whether he hath received any principle of Living , Saving Grace , or no ? whereas therefore God requires our utmost Diligence , Watchfulness , and Care in this matter , It is certain that he requires also of us , and grants unto us , that which is the foundation of all these duties which lyes in an Acquaintance with that state and condition whereunto we do belong . In brief there is nothing , we have to do in reference unto Eternity , but one way or other , it hath a respect unto our light and convictions , as to our State and Condition in this World. And those who are negligent in the tryal and Examination thereof , do leave all things between God and their souls at absolute uncertainties , and dubious hazards ; which is not to lead the Life of Faith. We shall now upon these premises return unto that part of the Objection which is under consideration . Say some ; We know not whether we are regenerate or no , and are therefore altogether uncertain whether we have an interest in that forgiveness that is with God ; nor dare we on that account admit of the consolation that is tendred on the Truth insisted on . Supposing what hath been spoken in general , I shall lay down the grounds of resolving this perplexing doubt in the ensuing Rules . RULE I. See that the perswasion and Assurance hereof which you look after and desire be regular , and not such as is suited meerly unto your own Imaginations . Our second and third General Rules about the nature of all spiritual Assurance , and what is consistent therewithall , are here to be taken into consideration . If you look to have such an Evidence , Light into , and absolute conviction of this matter , as shall admit of no doubts , fears , questionings , just occasions and causes of new trials , teachings , and self-examinations , you will be greatly deceived . Regeneration induceth a new principle into the soul , but it doth not utterly expel the old ; some would have security , not Assurance . The principle of sin and unbelief will still abide in us , and still work in us . Their abiding and their acting must needs put the soul upon a severe enquiry whether they are not prevalent in it beyond what the condition of Regeneration will admit . The constant conflicts we must have with sin , will not suffer us to have alwaies so clear an Evidence of our condition as we would desire . Such a perswasion as is prevalent against strong objections to the contrary , keeping up the heart to a due performance of those duties in faith which belong unto the state of Regeneration , is the substance of what in this kind you are to look after . RULE II. If you are doubtfull concerning your state and condition , do not expect an extraordinary determination of it by an Immediate Testimony of the Spirit of God. I do grant that God doth sometimes by this means bring in peace and satisfaction unto the soul ; he gives his own Spirit immediately to bear witness with ours , that we are the children of God , both upon the account of Regeneration and Adoption . He doth so , but as far as we can observe in a way of Soveraignty , when and to whom he pleaseth . Besides , that men may content and satisfie themselves with his ordinary Teachings , Consolations and Communications of his Grace , he hath left the nature of that peculiar Testimony of the Spirit very dark and difficult to be found out , few agreeing wherein it doth consist , or what is the nature of it : No one mans Experience is a Rule unto others . And an undue Apprehension of it , is a matter of great danger . Yet it is certain that humble souls in extraordinary cases may have recourse unto it with benefit and relief thereby . This then you may desire , you may pray for , but not with such a frame of spirit as to refuse that other satisfaction which in the waies of Truth and Peace you may find . This is the putting of the hand into the side of Christ , but blessed are they who believe , and yet have not seen . RULE III. If you have at any time formerly received any especial or Immediate pledge or testimony of God given unto your souls as unto their Sincerity , and consequently their Regeneration , labour to recover it , and to revive a sense of it upon your Spirits now in your darkness and trouble . I am perswaded there are but few Believers , but that God doth at one time or other , in one duty or other , entring into , or coming out of one Temptation or another , give some singular Testimony unto their own souls and consciences concerning their Sincerity , and his Acceptance of them . Sometimes he doth this in a duty wherein he hath enabled the soul to make so near an approach unto him , as that it hath been warmed , enlivened , sweetned , satisfied with the presence , the gracious presence of God , and which God hath made unto him as a token of his uprightness . Sometimes , when a man is entring into any great Temptation , Trial , difficult or dangerous duty , that death it self is feared in it , God comes in by one means or other , by a secret intimation of his Love , which he gives him to take along with him for his furniture and provision in his way , and thereby testifies to him his Sincerity . And this serves like the food of Elijah for forty daies in a wilderness condition . Sometimes he is pleased to shine immediately into the soul in the midst of its darkness and sorrow wherewith it is surprized , as not looking for any such expression of kindness , and is thereby relieved against its own pressing self-condemnation . And sometimes the Lord is pleased to give these tokens of Love unto the soul as its refreshment , when it is coming off from the storm of Temptations wherewith it hath been tossed . And many other times and seasons there are wherein God is pleased to give unto Believers some Especial Testimony in their consciences unto their own Integrity . But now these are all wrought by a transient operation of the Spirit exciting and enabling the heart unto a spiritual sensible apprehension and receiving of Gods expressing kindness towards it . These things abide not in their sense , and in their power which they have upon our Affections , but immediately pass away . They are therefore to be treasured up in the mind and judgement , to be improved and made use of by Faith , as occasion shall require ; but we are apt to lose them . Most know no other use of them , but whilst they feel them ; yea , through ignorance in our duty to improve them , they prove like a sudden light brought into a dark place , and again removed , which seems to increase , and really aggravates our sense of the darkness . The true Use of them is to lay them up , and ponder them in our hearts , that they may be Supportments and Testimonies unto us in a time of need . Have you then , who are now in the dark as to your state or condition , whether you are Regenerate or no , ever received any such refreshing and chearing Testimony from God given unto your Integrity , and your Acceptance with him thereupon ; call it over again , and make use of it against those discouragements which arise from your present darkness in this matter , and which keeps you off from sharing in the consolation tendred unto you in this Word of Grace . RULE IV. A due spiritual Consideration of the Causes and Effects of Regeneration , is the ordinary way and means whereby the souls of Believers come to be satisfied concerning that work of God in them and upon them . The principle or causes of this work , are the Spirit and the Word . He that is born again , is born of the Spirit , Joh. 3. 6. and of the Word ; Of his own Will begat he us by the word of his Truth , Jam. 1. 18. We are born again by the Word of God that abideth for ever , 1 Pet. 1. 23. Where ever then a man is regenerate , there hath been an effectual work of the Spirit , and of the Word upon his soul. This is to be inquired into , and after . Ordinarily it will discover it self . Such impressions will be made in it upon the soul , such a change will be wrought and produced in it , as will not escape a spiritual diligent search and enquiry . And this is much of the duty of such as are in the dark , and uncertain concerning the accomplishment of this work in themselves . Let them call to mind what have been the actings of the Spirit by the Word upon their souls . What Light thereby hath been communicated unto their minds ; what discoveries of the Lord Christ and way of Salvation have been made to them ; what sense and detestation of sin have been wrought in them ; what satisfaction hath been given unto the soul , to chuse , accept , and acquiesce in the Righteousness of Christ ; what Resignation of the heart unto God according to the tenor of the Covenant of Grace , it hath been wrought unto ; Call to mind what Transactions there have been between God and your souls about these things ; how far they have been carryed on ; whether you have broken off the Treaty with God , and refused his Terms ; or if not , where the stay is between you ; and what is the Reason since God hath graciously begun to deal thus with you , that you are not yet come to a through close with him in the work and design of his Grace ; the defect must of necessity lye on your parts . God doth nothing in vain : Had he not been willing to receive you , he would not have dealt with you so far as he hath done . There is nothing then remains to firm your condition but a resolved Act of your own Wills in answering the mind and will of God. And by this search may the soul come to satisfaction in this matter ; or at least find out and discover where the stick is whence their uncertainty doth arise , and what is wanting to compleat their desires . Again , this work may be discovered by its Effects . There is something that is produced by it in the soul , which may also be considered either with respect unto its Being and Existence , or unto its Actings and Operations ; in the first regard it is Spirit , Joh. 3. 6. That which is born of the Spirit , which is produced by the effectual operation of the Spirit of God , it is Spirit ; A new Creature , 2 Cor. 15. 17. He that is in Christ Jesus , who is born again , is a new Creature , a new life , a spiritual life , Gal. 2. 20. Ephes. 2. 1. In brief , it is an habitual furnishment of all the faculties of the soul , with new spiritual vital principles , enabling a person in all instances of Obedience , to lead a spiritual life unto God. This principle is by this work produced in the soul ; and in respect of its Actings , it consists in all the gracious operations of the Mind , Will , Heart or Affections in the duties of Obedience which God hath required of us . This is that which gives life unto our duties ( without which the best of our works are but dead works ) and renders them acceptable unto the Living God. It is not my business at large to pursue and declare these things ; I only mention them , that persons who are kept back from a participation of the Consolation tendred from the forgiveness that is with God , because they cannot comfortably conclude that they are born again , as knowing that it is unto such persons alone unto whom these Consolations do truly and really belong , may know how to make a right judgement of themselves . Let such persons then not fluctuate up and down in Generals and Uncertainties , with heartless complaints , which is the ruine of the peace of their souls ; but let them really put things to the trial , by the examination of the Causes and Effects of the work they enquire after . It is by the use of such means whereby God will be pleased to give them all the Assurance and Establishment concerning their State and Condition which is needfull for them , and which may give them incouragement in their course of obedience . But supposing all that hath been spoken ; what if a man by the utmost search and enquiry that he is able to make , cannot attain any satisfactory perswasion that indeed this great work of Gods Grace hath passed upon his soul ; is this a sufficient ground to keep him off from accepting of supportment and consolation from this Truth , that there is forgiveness with God , which is the design of the Objection laid down before ? I say therefore further , that 1. Regeneration doth not in Order of time precede the souls interest in the forgiveness that is with God , or its being made partaker of the pardon of sin ; I say no more but that it doth not precede it in order of time , not determining which hath precedency in order of nature . That , I confess , which the method of the Gospel leads unto , is that Absolution , Acquitment , or the pardon of sin , is the foundation of the communication of all saving Grace unto the soul , and so precedeth all Grace in the sinner whatever . But because this Absolution or pardon of sin is to be received by faith , whereby the soul is really made partaker of it , and all the benefits belonging thereunto ; and that faith also is the radical grace which we receive in our Regeneration ; for it is by faith that our hearts are purified , as an Instrument in the hand of the great purifier , the Spirit of God ; I place these two together , and shall not dispute as to their priority in nature ; but in time the one doth not precede the other . 2. It is hence evident , that an Assurance of being Regenerate , is no way previously necessary unto the believing of an interest in forgiveness ; so that although a man have not the former , it is , or may be his duty to endeavour the latter . When convinced persons cryed out , What shall we do to be saved ! the answer was , believe and you shall be so ; Believe in Christ , and in the remission of sin by his blood , is the first thing that convinced sinners are called unto . They are not directed first to secure their souls that they are born again , and then afterwards to believe . But they are first to believe that the Remission of sin is tendred unto them in the blood of Christ , and that by him they may be justified from all things from which they could not be justified by the Law. Nor upon this proposition is it the duty of men to question whether they have faith or no , but actually to believe . And faith in its operation will evidence it self . See Acts 13. 38 , 39. Suppose then that you do not know that you are Regenerate , that you are born of God ; that you have no prevailing , refreshing constant evidence or perswasion thereof ; should this hinder you ? should this discourage you from believing forgiveness , from closing with the promises , and thereby obtaining in your selves an interest in that forgiveness that is with God ? Not at all ; Nay , this ought exceedingly to excite and stir you up unto your duty herein . For , 1. Suppose that it is otherwise ; that indeed you are yet in the state of sin , and are only brought under the power of Light and Conviction ; this is the way for a translation into an estate of spiritual life and Grace : If you will forbear the acting of faith upon ; and for forgiveness , until you are Regenerate , you may , and probably you will come short both of Forgiveness and Regeneration also . Here lay your foundation , and then your building will go on . This will open the door unto you , and give you an entrance into the Kingdom of God , Christ is the door ; do not think to climb up over the wall ; enter by him , or you will be kept out . 2. Suppose that you are born again , but yet know it not , as is the condition of many . This is a way whereby you may receive an evidence thereof . It is good embracing of all signs , tokens and pledges of our spiritual condition ; and it is so to improve them . But the best course is to follow the genuine natural actings of faith , which will lead us into the most setled apprehensions concerning our Relation unto God , and acceptance with him . Believe first the forgiveness of sin as the effect of meer grace and mercy in Christ. Let the faith hereof be nourished and strengthened in your souls . This will insensibly influence your hearts into a comforting Gospel perswasion of your state and condition towards God , which will be accompanied with assured rest and peace . To winde up this discourse ; remember , that that which hath been spoken with reference unto the state of Regeneration in General , may be applyed unto every particular objection or cause of fear or discouragement that may be reduced to that head . Such are all Objections that arise from particular sins , from Aggravations of sin by their greatness or circumstances , or relapses into them . The way that the consideration of these things prevail upon the mind unto fears , is by begetting an apprehension in men that they are not Regenerate ; for if they were , they suppose they could not be so overtaken or entangled . The Rules therefore laid down are suited to the streights of the souls of sinners in all such particular cases . Lastly , There was somewhat in particular added in the close of the Objection , which although it be not directly in our way , nor of any great importance in it self , yet having been mentioned it is not unmeet to remove it out of the way , that it may not leave intanglement upon the minds of any . Now this is , that some know not , nor can give an account of the Time of their conversion unto God , and therefore cannot be satisfied that the saving work of his grace hath passed upon them . This is usually and ordinarily spoken unto , And I shall therefore briefly give an account concerning it . 1. It hath been shewed that in this matter , there are many things whereon we may regularly found a Judgement concerning our selves ; and it is great folly to wave them all , and put the issue of the matter upon one circumstance . If a man have a tryal at law wherein he hath many evidences speaking for him , only one circumstance is dubious and in question ; He will not cast the weight of his Cause on that disputed circumstance , but will plead those Evidences that are more clear , and testifie more fully in his behalf . I will not deny but that this matter of the time of conversion is oftimes an important circumstance ; In the affirmative when it is known it is of great use tending to stability and consolation ; but yet it is still but a circumstance , such as that the being of the thing it self doth not depend upon . He that is alive may know that he was born , though he know neither the place where , nor the time when he was so . And so may he that is spiritually alive , and hath ground of evidence that he is so , that he was born again , though he knew neither when , nor where , nor how . And this Case is usual in persons of quiet natural Tempers , who have had the advantage of education under means of light and Grace . God ofttimes in such persons begins and carries on the work of his Grace insensibly , so that they come to good growth and maturity before they know that they are alive . Such persons come at length to be satisfied in saying with the blind man in the Gospel , How our eyes were opened we know not , only one thing we know , whereas we were blind by nature , now we see . 2. Even in this matter also , we must , it may be , be content to live by faith , and to believe as well what God hath done in us , if it be the matter and subject of his promises , as what he hath done for us , the ground whereof also is the promise and nothing else . Objections from the present state and Condition of the Soul : Weakness and imperfection of Duty . Opposition from Indwelling Sin. 3. There is another Head of Objections against the souls receiving Consolation from an interest in forgiveness arising from the consideration of its present state and condition , as to actual Holiness , Duties and sins . Souls complain when in Darkness , and under Temptations that they cannot find that Holiness , nor those fruits of it in themselves , which they suppose an interest in pardoning mercy will produce . Their hearts they find are weak , and all their Duties worthless . If they were weighed in the ballance they would be all found too light . In the best of them there is such a mixture of Self , Hypocrisie , Unbelief , vain Glory , that they are even ashamed and confounded with the Remembrance of them . These things fill them with discouragements , so that they refuse to be comforted , or to entertain any refreshing perswasion from the Truth insisted on ; but rather conclude that they are utter strangers from that forgiveness that is with God , and so continue helpless in their depths . According unto the method proposed , and hitherto pursued I shall only lay down some such general Rules , as may support a soul under the despondencies , that are apt in such a condition to befall it , that none of these things may weaken it in its endeavour to lay hold of forgiveness . And , First , This is the proper place to put in execution our seventh Rule , to take heed of heartless complaints , when vigorous actings of Grace are expected at our hands . If it be thus indeed , why lye you on your faces , why do you not rise , and put out your selves to the utmost , giving all diligence to add one Grace to another , untill you find your selves in a better frame . Supposing then the putting of that Rule into practice , I add , that 1. Known Holiness , is apt to degenerate into self righteousness . What God gives us on the account of Sanctification , we are ready enough to reckon on the score of Justification . It is a hard thing to feel Grace , and to believe as if there were none . We have so much of the Pharisee in us by nature , that it is sometimes well that our Good is hid from us . We are ready to take our Corn and Wine and bestow them on other Lovers . Were there not in our hearts a spiritually sensible principle of corruption ; and in our duties a discernable mixture of self , it would be impossible we should walk so humbly , as is required of them who hold communion with God in a Covenant of Grace and pardoning mercy . It is a good life , which is attended with a faith of Rightcousness , and a sense of corruption . Whilest I know Christs . Righteousness , I shall the less care to know my own Holiness . To be holy is necessary , to know it sometimes a Temptation . 2. Even Duties of Gods Appointment when turned into self-righteousness are Gods great abhorrency , Isa. 66. 2 , 3. What hath a good Original may be vitiated by a bad End. 3. Oftentimes Holiness in the heart is more known by the Opposition that is made there to it , than by its own prevalent working ; The Spirits Operation is known by the flesh's opposition . We find a mans strength by the burdens he carryes , and not the pace that he goes . Oh , wretched man that I am who shall deliver me from the body of this death , is a better evidence of Grace and Holiness , than God I thank thee I am not as other men ; a heart pressed , grieved , burdened , not by the guilt of sin only , which reflects with trouble on an awakened conscience , but by the close adhering power of Indwelling sin , tempting , seducing , soliciting , hindring , captivating , conceiving , restlesly disquieting may , from thence have as clear an evidence of holiness , as from a delightful fruit-bearing . What is it that is troubled and grieved in thee ; What is it , that seems to be almost killed , and destroyed ; that crys out , complains , longs for deliverance ? is it not , the new Creature ? is it not the principle of spiritual life , whereof thou art partaker ? I speak not of trouble and disquietments for sin committed , nor of fears and perturbations of mind , left sin should break forth to loss , shame , ruine , dishonour ; nor of the contending of a convinced Conscience lest Damnation should ensue ; but of the striving of the spirit against sin , out of a hatred and a loathing of it , upon all the mixt Considerations of Love , Grace , Mercy , Fear , the beauty of Holiness , Excellency of communion with God , that are proposed in the Gospel . If thou seemest to thy self to be only passive in these things , to do nothing , but to endure the Assaults of sin ; Yet if thou art sensible , and standest under the stroke of it , as under the stroke of an Enemy , there is the root of the matter . And as it is thus , as to the substance and Being of Holiness , so it is also as to the degrees of it . Degrees of Holiness are to be measured more by Opposition , than self operation . He may have more Grace , than another ; who brings not forth so much fruit as the other ; because he hath more opposition , more Temptation , Isa. 41. 17. And sense of the want of all , is a great sign of somewhat in the soul. 2. As to what was alledged to the nothingness , the selfishness of Duty ; I say , It is certain whilest we are in the flesh , our duties will taste of the vessel whence they proceed . Weakness , defilements , treachery , hypocrisie will attend them . To this purpose whatever some pretend to the contrary , is the Complaint of the Church , Isa. 64. 6. The Chaffe oftentimes is so mixed with the Wheat that Corn can scarce be discerned . And this know , that the more spiritual any man is , the more be sees of his unspiritualness in his spiritual Duties . An outside performance will satisfie an outside Christian. Job abhorred himself most , when he knew himself best . The clearer discoveries we have had of God , the viler will every thing of self appear . Nay further , duties and performances are oftentimes very ill measured by us ; and those seem to be first , which indeed are last , and those to be last , which indeed are first . I do not doubt but a man when he hath had distractions to wrestle withall , no outward advantage to further him , no extraordinary provocations of hope , fear or sorrow on a natural account in his duty , may rise from his knees with thoughts that he hath done nothing in his duty but provoked God ; when there hath been more workings of Grace in contending with the deadness cast on the soul by the condition that it is in , than when by a concurrence of moved natural affections , and outward provocations , a frame hath been raised , that hath to the party himself seemed to reach to Heaven ; so that it may be this perplexity about duties , is nothing but what is common to the people of God , and which ought to be no obstruction to peace and settlement . 2. As to the pretence of Hypocrisie , you know what is usually answered ; it is one thing to do a thing in hypocrisie , another not to do it without a mixture of hypocrisie . Hypocrisie in its long extent is every thing that for matter or manner comes short of sincerity . Now our sincerity is no more perfect than our other graces ; so that in its measure it abides with us , and adheres to all we do : In like manner , it is one thing to do a thing for vain glory , and to be seen of men , another not to be able wholly to keep off the subtle insinuations of self and vain glory . He that doth a thing in hypocrisie , and for vain glory , is satisfied with some corrupt end obtained , though he be sensible that he sought such an end . He that doth a thing with a mixture of hypocrisie , that is with some breaches upon the degrees of his sincerity , with some insensible advancements in performance on outward considerations , is not satisfied with a self end attained , and is dissatisfied with the defect of his sincerity . In a word , wouldst thou yet be sincere , and dost endeavour so to be in private duties , and in publick performances ; in praying , hearing , giving alms , zealous actings for Gods glory , and the Love of the Saints , though these duties are not , it may be , sometimes , done without sensible hypocrisie , I mean as traced to its most subtle insinuations of self and vain glory , yet are they not done in hypocrisie , nor do not denominate the persons by whom they are performed hypocrites ; Yet I say of this , as of all that is spoken before ; it is of use to relieve us under a troubled condition , of none to support us or incourage us unto an abode in it . 3. Know that God despiseth not small things ; he takes notice of the least breathings of our hearts after him , when we our selves can see nor perceive no such thing . He knows the mind of the spirit in those workings , which are never formed to that height , that we can reflect upon them with our observation . Every thing that is of him , is noted in his Book , though not in ours . He took notice that when Sarah was acting unbelief towards him , yet that she shewed respect and regard to her Husband , calling him Lord , Gen. 18. 12. 1 Pet. 3. 6. And even whilst his people are sinning , he can find something in their hearts , words or waies that pleaseth him , much more in their duties . He is a skilfull refiner that can find much Gold in that Ore where we see nothing but Lead or Clay . He remembers the duties which we forget , and forgets the sins which we remember . He justifies our persons though ungodly , and will also our duties , though not perfectly godly . 4. To give a little further support in reference unto our wretched miserable duties , and to them that are in perplexities on that account , know that Jesus Christ takes out whatever is evil and unsavoury out of them , and makes them acceptable . When an unskilfull servant gathers many herbs , flowers and weeds in a Garden , you gather them out that are usefull , and cast the rest out of sight . Christ deals so with our performances . All the ingredients of self that are in them on any account , he takes away , and adds Incense to what remains , and presents it to God , Exod. 28. 36. This is the cause that the Saints at the last day when they meet their own duties and performances , they know them not , they are so changed from what they were when they went of their hand . Lord , when saw we thee naked or hungry , so that God accepts a little , and Christ makes our little a great deal . 5. Is this an Argument to keep thee from believing ? The Reason why thou art no more Holy , is because thou hast no more faith . If thou hast no holiness , it is because thou hast no saith ; Holiness is the purifying of the heart by faith ; or our Obedience unto the Truth . And the reason why thou art no more in duty , is because thou art no more in believing ; the reason why thy duties are weak and imperfect , is because thy faith is weak and imperfect . Hast thou no holiness , believe that thou maist have ; hast thou but a little , or that which is imperceptible , be stedfast in believing that thou maist abound in Obedience . Do not resolve not to eat thy meat until thou art strong , when thou hast no means of being strong , but by eating thy bread , which strengthens the heart of man. Object . 4. The powerfull tumulating of indwelling sin or corruption , is another cause of the same kind of trouble and despondency . They that are Christs have crucified the flesh with the lusts thereof . But we find , say some , several corruptions working effectually in our hearts , carrying us captive to the Law of sin . They disquiet with their power , as well as with their guilt . Had we been made partakers of the Law of the Spirit of Life , we had ere this been more set free from the Law of sin and death . Had sin been pardoned fully , it would have been subdued more effectually . There are three Considerations which make the actings of indwelling sin to be so perplexing to the soul. 1. Because they are unexpected . The soul looks not for them upon the first great conquest made of sin , and universal engagement of the heart unto God. When it first sayes , I have sworn , and amstedfastly purposed to keep thy righteous Judgements ; commonly there is peace at least for a season from the disturbing vigorous actings of sin . There are many Reasons why so it should be . Old things are then passed away , all things are become new ; and the soul under the power of that universal change , is utterly turned away from those things that should foment , stir up , provoke or cherish any lust or temptation . Now when some of these Advantages are past , and sin begins to stir and act again , the soul is surprized , and thinks the work that he hath passed through was not true and effectual , but temporary only . Yea he thinks perhaps that sin hath more strength than it had before , because he is more sensible than he was before . As one that hath a dead arm or limb whilst it is mortified , endures deep cuts and launcings , and feels them not : when spirits and sense are brought into the place again , he feels the least cut , and may think the instruments sharper than they were before , when all the difference is , that he hath got a quickness of sense , which before he had not . It may be so with a person in this case ; he may think lust more powerfull than it was before , because he is more sensible than he was before . Yea sin in the heart , is like a Snake or Serpent ; you may pull out the sting of it , and cut it into many pieces ; though it can sting mortally no more , nor move his whole body at once , yet it will move in all its parts , and make an appearance of a greater motion than formerly . So it is with lust , when it hath received its deaths wound , and is cut in pieces , yet it moves in so many parts as it were in the soul , that it amazes him that hath to do with it ; and thus coming unexpectedly , fills the spirit oftentimes with disconsolation . 2. It hath also in its actings an Universality . This also surprizeth ; there is an universality in the actings of sin , even in Believers . There is no evil that it will not move to ; there is no good that it will not attempt to hinder ; no duty that it will not defile . And the reason of this is , because we are sanctified but in part ; not in any part wholly , though savingly and truly in every part . There is sin remaining in every faculty , in all the Affections , and so may be acting in and towards any sin that the nature of man is liable unto . Degrees of sin there are that all Regenerate persons are exempted from ; but unto solicitations to all kinds of sin they are exposed , and this helps on the Temptation . 3. It is endless and restless ; never quiet conquering nor conquered ; it gives not over , but rebels being overcome , or assaults afresh having prevailed . Oft-times after a victory obtained , and an opposition subdued , the soul is in expectation of Rest and Peace from its enemies . But this holds not . It works and rebels again and again , and will do so whilst we live in this world ; so that no issue will be put to our conflict but by death . This is at large handled elsewhere , in a Treatise lately published on this peculiar subject . These and the like Considerations attending the actings of indwelling sin , do oftentimes intangle the soul in making a Judgement of it self , and leave it in the dark as to its state and condition . A few things shall be offered unto this Objection also . 1. The sensible powerfull actings of indwelling sin , are not inconsistent with a state of Grace , Gal. 5. 17. There are in the same person contrary principles , the flesh and the spirit ; these are contrary ; And there are contrary actings from these principles ; The flesh lusteth against the spirit , and the spirit against the flesh ; and these actings are described to be great vigorous in other places . Lust wars against our souls , Jam. 4. 1. 1 Pet. 2. 1 l. Now to war is not to make faint or gentle Opposition to be flighted and contemned ; but it is to go out with great strength , to use craft , subtlety and force , so as to put the whole issue to a hazard . So these lusts war ; such are their actings in and against the soul. And therefore saith the Apostle , You cannot do the things that you would ; see Rom. 7. 14 , 15 , 16 , 17. In this conflict indeed the understanding is left unconquered ; it condemns and disapproves of the evil led unto ; and the will is not subdued ; it would not do the evil that is pressed upon it , and there is an hatred or aversation remaining in the Affections unto sin ; but yet notwithstanding sin rebels , fights , tumultuates , and leads captive . This Objection then may receive this speedy Answer . Powerfull actings and workings , universal endless struglings of ind welling sin , seducing to all that is evil , putting it self forth to the disturbance and dissettlement of all that is good , is no sufficient ground to conclude a state of Alienation from God ; see for this the other Treatise before mentioned at large . 2. Your state is not at all to be measured by the opposition that sin makes to you , but by the opposition you make to it ; be that never so great , if this be good , be that never so restless and powerfull , if this be sincere , you may be disquieted , you can have no reason to despond . I have mentioned these things only to give a specimen of the Objections which men usually raise up against an actual closing with the Truth insisted on to their consolation . And we have also given in upon them some Rules of Truth for their relief , not intending in them absolute satisfaction as to the whole of the cases mentioned , but only to remove the darkness raised by them so out of the way , as that it might not hinder any from mixing the Word with Faith that hath been dispensed from this blessed testimony , that there is forgiveness with God that he may be feared , Verse 5 , 6. PRoceed we now to the second part of this Psalm , which contains the deportment of a sin-perplexed soul ; when by Faith it hath discovered where its Rest doth lye , and from whom its relief is to be expected ; even from the forgiveness which is with God , whereof we have spoken . There are two things in general , as was before mentioned , that the soul in that condition applies it self unto ; whereof the first respects its self , and the other the whole Israel of God. That which respects its self , is the description of that frame of heart and spirit that he was brought into , upon faiths discovery of forgiveness in God ; with the duties that he applied himself unto , the grounds of it , and the manner of its performance , v. 5 , 6. I wait for the Lord , my soul doth wait , and in his Word do I hope . My soul waiteth for the Lord , more than they that watch for the morning : I say more than they that watch for the morning . Herein I say he describes both his frame of spirit , and the Duty he applied himself to , both as to matter and manner . I shall , as in the method hitherto observed , first consider the reading of the Words , then their sense and importance , with the suitableness of the things mentioned in them , to the condition of the soul under Consideration ; all which will yield us a foundation of the Observations that are to be drawn from them . The Words rendred strictly or word for word lye thus , I have earnestly expected Jehovah ; my Soul hath expected , and in his Word have I tarryed , or waited . My Soul to the Lord , more then , ( or before ) the watchmen in the morning ; the watchmen in the morning ; or unto the morning . I have waited or expected ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expect , to hope , to wait . Verbum hoc est , magno animi desiderio , in aliquem intentum esse , & respicere ad eum , ex eo pendere . The word denotes to be intent on any one with great desire ; to behold or regard him , and to depend upon him ; and it also expresseth the earnest inclination and intention of the Will and Mind . Paul seems to have expressed this word to the full , Rom. 8. 19. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; an intent or earnest expectation , expressing it self by putting forth the head , and looking round about with earnestness and diligence . And this is also signified expresly by this word ; Psal. 69. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I looked for some to take pitty ; huc illuc anxie circumspexi , siqui fortè me commiseraturus esset . I looked round about this way and that way diligently and solicitously , to see if any would pitty me or lament with me . Thus , I have waited , is as much , as I have diligently with intention of soul , mind , will , and affections looked unto God , in earnest expectation of that from him , that I stand in need of , and which must come forth from the forgiveness that is with him . 2. I have , saith he , waited for , or expected Jehovah ; he uses the same Name of God in his Expectation , that he first fixed on in his Application to him . And it is not this or that means , not this or that Assistance , but it is Jehovah himself that he expects and waits for . It is Jehovah himself that must satisfie the Soul : his favour and loving kindness ; and what flows from them ; If he come not himself , if he gives not himself , nothing else will relieve . 3. My soul doth wait or expect ; it is no outward duty that I am at , no lip-labour , no bodily work , no formal cold careless performance of a duty ; no , my soul doth wait : it is soul work , heart work I am at ; I wait , I wait with my whole soul. 4. In his word do I hope : or wait . There is not anything of difficulty in these words ; the word used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt qui quod affiue sit verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velint anxietatem & nisum includere , ut significet anxie , seu enixe expectare , sustinere , & sperare ; It signifies to hope , expect , endure , and sustain , with care , solicitousness , and indeavours . Hence the 70 have rendred the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vul. Lat. Sustinui . I have sustained and waited with patience . And this on the Word ; or he sustained his soul with the Word of promise that it should not utterly faint . Seeing he had made a discovery of Grace and forgiveness , though yet at a great distance ; he had a sight of Land , though he was yet in a storm at Sea ; and therefore incourageth himself , or his soul , that it do not despond . But yet all this that we have spoken reaches not the intensness of the soul of the Psalmist in this his Expectation of Jehovah . The earnest engagement of his soul in this duty riseth up above what he can express . Therefore he proceeds , ver . 6. My Soul , saith he , for the Lord , ( that is , expects him , looks for him , waits for his coming to me in Love and with forgiveness ) more than the watchers for the morning , the watchers for the morning . These latter words are variously rendred , and variously expounded . The LXX . and vulgar Latin render them ; from the Morning watch , untill night . Others , from those that keep the Morning watch unto those that keep the Evening watch . More than the watchers in the morning , more than the Watchers in the Morning . The Words also are variously expounded . Austin would have it to signifie , the placing of our hopes on the Morning of Christs Resurrection , and continuing in them untill the night of our own death . Hierome who renders the Words , from the morning watch to the morning watch , expounds them of continuing our hopes and expectations from the morning that we are called into the Lords Vineyard , to the morning when we shall receive our reward ; as much to the sense of the place as the former : and so Chrysostome interprets it of our whole life . It cannot be denyed but that they were lead into these mistakes by the Translation of the 70. and that of the Vulgar Latine , who both of them have divided these Words , quite contrary to their proper dependance ; and read them thus , My soul expected the Lord. From the Morning watch to the Night watch , Let Israel trust in the Lord ; so making the words to belong to the following Exhortation unto others , which are plainly a part of the expression of his own duty . The words then are a Comparison , and an Allusion unto Watchmen , and may be taken in one of these two senses . 1. In things Civil ; As those who keep the Watch of the Night , do look , and long for , and expect the morning , when being dismissed from their Guard they may take that Sleep that they need and desire , which expresses a very earnest expectation , inquiry and desire , Or , 2. In things Sacred ; With the Chaldee Paraphrast , which renders the words , more than they that look for the morning watch , which they carefully observe , that they may offer the Morning Sacrifice . In this sense , as faith he , the Warders and Watchers in the Temple , do look diligently after the Appearance of the Morning that they may with Joy offer the Morning Sacrifice in the appointed season ; So , and with more diligence doth my Soul wait for Jehovah . You see the reading of the words ; and how far the sense of them opens it self unto us by that consideration . Let us then nextly see briefly the several parts of them , as they stand in Relation one to another . We have then , 1. The Expression of the Duty wherein he was exercised , and that is earnest waiting for Jehovah . 2. The bottome and foundation of that his waiting and expectation ; that is the Word of God ; the word of promise , he diligently boped in the Word . 3. The Frame of his Spirit in , and the manner of his performance of this Duty ; Expressed . 1. In the words themselves that he uses , according as we opened them before . 2. In the Emphatical reduplication , yea triplication of his expression of it ; I wait for God , my soul waiteth for God , my soul for the Lord. 3. In the Comparison instituted between his discharge of his duty , and others performances of a corporal watch , with the greatest care and diligence ; more than they that watch for the morning ; So that we have , 1. The duty he performed ; earnest Waiting and Expectation . 2. The Object of his waiting ; Jehovah himself . 3. His Supportment in that duty , the Word of promise . 4. The Manner of his performance of it . 1. With Earnestness and diligence . 2. With Perseverance . Let us then now Consider the Words , as they contain the frame and working of a sin entangled soul. Having been raised out of his depths by the discovery of forgiveness in God , as was before declared , yet not being immediately made partaker of that forgiveness , as to a comforting sense of it , he gathers up his soul from wandring from God , and supports it from sinking under his present condition . It is , saith he , Jehovah alone with whom is forgiveness that can relieve and do me good ; his favour , his loving kindness , his communication of mercy and Grace from thence , is that which I stand in need of ; on him therefore do I with all heedfulness attend ; on him do I wait , my soul is filled with expectation from him ; surely he will come to me , he will come and refresh me ; though he seem as yet to be afar of , and to leave me in these depths , yet I have his word of promise to support and stay my soul , on which I will lean untill I obtain the enjoyment of him , and his kindness which is better than life . And this is the frame of a sin entangled Soul , who hath really by faith discovered forgiveness in God , but is not yet made partaker of a comforting refreshing sense of it . And we may represent it in the ensuing Observations . Obs. 1. The first proper fruit of faiths discovery of forgiveness in God unto a sin distressed soul , is waiting in patience and Expectation . Obs. 2. The proper Object of a sin distressed souls waiting and expecting , is God himself as reconciled in Christ ; I have waited for Jehovah . Obs. 3. The Word of promise is the souls great supportment in waiting for God ; in thy Word do I hope . Obs. 4. Sin distressed Souls wait for God with earnest intention of mind , diligence , and expectation ; from the redoubling of the Expression . Obs. 5. Continuance in waiting untill God appears to the soul , is necessary and prevailing ; Necessary as that without which we cannot attain assistance ; and prevailing as that wherein we shall never fail . Obs. 6. Establishment in waiting where there is no present sense of forgiveness , yet gives the soul much secret Rest and Comfort ; This Observation ariseth from the influence that these Verses have unto those that follow . The Psalmist having attained thus far , can now look about him , and begin to deal with others , and exhort them to an Expectation of Grace and mercy . And thus though the soul be not absolutely in the haven of Consolation where it would be , yet it hath cast out an Anchor that gives it Establishment , and Security . Though it be yet tossed , yet it is secured from Shipwrack , and is rather sick than in danger : A waiting Condition is a condition of Safety . Hence it is that he now turns himself to others and upon the Experience of the discovery that he had made of forgiveness in God , and the Establishment and consolation he found in waiting on him , he calls upon , and incourageth others to the same duty , v. 7 , 8. The Propositions laid down , I shall briefly pass through ; still with respect unto the State and Condition of the Soul , represented in the Psalm . Many things that might justly be insisted on in the improvement of these Truths , have been anticipated in our former General Rules . To them we must therefore sometimes have recourse ; because they must not be again repeated . On this account I say , we shall pass through them with all briefness possible ; yet so as not wholly to omit any directions that are here tendred unto us , as to the guidance of the soul , whose condition and the working of whose faith is here described . This therefore in the first place is proposed . The first proper fruit of faiths discovery of forgiveness in God unto a sin-distressed soul , is waiting in patience and expectation . This the Psalmist openly and directly applies himself unto , and expresseth to have been as his duty , so his practice . And he doth it so emphatically , as was manifested in the opening of the words , that I know not that any duty is any where in the Scripture so recommended and lively represented unto us . You must therefore for the right understanding of it , call to mind what hath been spoken concerning the state of the soul inquired into ; its depths , intanglements , and sense of sin , with its Application unto God about those things ; As also remember what hath been delivered about the nature of forgiveness , with the Revelation that is made of it unto the faith of Believers , And that this may be done , where the soul hath no refreshing sense of its own interest therein . It knows not that its own sins are forgiven , although it believes that there is forgiveness with God. Now the principal duty that is incumbent on such a soul , is that laid down in the proposition , namely , patient waiting and expectation . Two things must be done in reference hereunto : First , The nature of the duty it self is to be declared : And secondly , The necessity and usefulness of its practice is to be evinced and demonstrated . For the Nature of it , something hath been intimated giving light into it , in the opening of the words here used by the Psalmist to express it by . But we may observe that these duties as required of us , do not consist in any particular acting of the soul , but in the whole spiritual frame and deportment of it in reference unto the End aimed at in and by them . And this waiting , as here and elsewhere commended unto us , and which is comprehensive of the especial duties of the soul in the case insisted on , and described , comprehends these three things . ( 1. ) Quietness , in Opposition to haste , and tumultuating of spirit . ( 2. ) Diligence in Opposition to spiritual sloth , despondency and neglect of means . ( 3. ) Expectation in Opposition to despair , distrust , and other proper immediate actings of unbelief . 1. Quietness . Hence this waiting it self is sometimes expressed by silence . To wait , is to be silent , Lam. 3. 6. It is good both to hope , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be silent for the salvation of the Lord ; that is , to wait quietly , as we have rendred the word . And the same word we render sometimes to rest . as Psal. 37. 7. Rest on the Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be silent unto him ; where it is joyned with hoping or waiting , as that which belongs unto the nature of it ; and so in sundry other places . And this God in an especial manner calleth souls unto in straights and distresses . In quietness and confidence , saith he , shall be your strength , Isa. 30. 15. And the effect of the Righteousness of God by Christ , is said to be Quietness and Assurance for ever , Isa. 32. 17. First Quietness , and then Assurance . Now this silence and quietness which accompanieth waiting , yea which is an essential part of it , is opposed first to Haste ; and Haste is the souls undue lifting up its self , proceeding from a weariness of its condition , to press after an end of its troubles , not according to the conduct of the Spirit of God. Thus when God calleth his people to waiting , he expresseth the contrary acting unto this duty , by the lifting up of the soul , Hab. 2. 3 , 4. Though the vision tarry , wait for it ; behold his soul which is lifted up is not upright in him , but the Just shall live by faith . God hath given unto the soul a vision of Peace , through the discovery of that forgiveness which is with him ; but he will have us wait for an actual participation of it unto rest and comfort . He that will not do so , but lifts up his soul , that is , in making haste beyond the Rule and Method of the Spirit of God in this matter , his heart is not upright in him , nor will he know what it is to live by faith . This ruines and disappoints many a soul in its attempts for forgiveness . The Prophet speaking of this matter , tells us , that He that believeth shall not , nor will not make haste , Isa. 28. 16. Which words the Apostle twice making use of , Rom. 9. 33 , chap. 10 , 11. in both places renders them , Whosoever believeth on him shall not be ashamed , or confounded . And that because this Haste turns men off from believing , and so disappoints their hopes , and leaves them unto shame and confusion . Men with a sense of the guilt of sin , having some discovery made to them of the Rest Ease and Peace which they may obtain to their souls by forgiveness , are ready to catch greedily at it , and to make false , unsound , undue applications of it unto themselves . They cannot bear the yoak that the Lord hath put upon them , but grow impatient under it , and cry with Rachel , Give me children or I dye . Any way they would obtain it . Now as the first duty of such a soul is to apply its self unto waiting ; so the first entrance into waiting consists in this Silence and Quietness of heart and spirit . This is the souls endeavour to keep its self humble , satisfied with the soveraign pleasure of God in its condition , and refusing all waies and means of Rest and Peace , but what it is guided and directed unto by the Word and Spirit . 2. As it is opposed unto Haste , so it is unto tumultuating thoughts , and vexatious disquietments ; the soul is silent , Psal. 39. 9. I was dumb , I opened not my mouth , because thou didst it . He redoubles the expression , whereby he sets out his endeavour to quiet and still his soul in the Will of God. In the condition discoursed of , the soul is apt to have many tumultuating thoughts , or a multitude of perplexing thoughts of no use or advantage unto it . How they are to be watched against and rejected , was before declared in our General Rules . This Quietness in waiting will prevent them . And this is the first thing in the duty prescribed . Secondly , Diligence , in Opposition unto spiritual sloth , is included in it also . Diligence is the activity of the mind in the regular use of means , for the pursuit of any end proposed . The End aimed at by the soul , is a comforting refreshing interest in that forgiveness that is with God. For the attaining hereof , there are sundry means instituted and blessed of God. A neglect of them through regardlesness or sloth , will certainly disappoint the soul from attaining that end . It is confessedly so in things natural . He that soweth not , must not think to reap ; he that cloatheth not himself will not be warm ; nor he enjoy health , who neglects the means of it . Men understand this as to their outward concerns . And although they have a due respect unto the blessing of God , yet they expect not to be rich without industry in their waies . It is so also in things spiritual . God hath appointed one thing to be the means of obtaining another ; in the use of them doth he bless us , and from the use of them doth his Glory arise , because they are his own appointments . And this diligence wholly respecteth practice , or the regular use of means . A man is said to be diligent in business , to have a diligent hand ; though it be an Affection of the mind , yet it simply respects Practice and Operation . This diligence in his waiting David expresseth , Psal. 40. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We render it , I have waited patiently , that is , waiting I have waited , that is diligently , earnestly in the use of means . So he describes this duty by an elegant similitude , Psal. 123. 2. Behold , as the eyes of servants look unto the hand of their Masters ; and as the eyes of a Maiden to the hand of her Mistress ; so our eyes wait upon the Lord our God , until he have mercy on us . Servants that wait on their Masters , and look to their hands , it is to expect an intimation of their minds , as to what they would have them do , that they may address themselves unto it . So , saith he , do we wait for mercy ; not in a slothfull neglect of duties , but in a constant readiness to observe the Will of God in all his commands . An instance hereof we have in the Spouse , when she was in the condition here described , Cant. 3. 1 , 2. She wanted the presence of her Beloved , which amounts to the same state which we have under consideration . For where the presence of Christ is not , there can be no sense of forgiveness . At first she seeks him upon her bed ; by night upon my bed , I sought him whom my soul loveth , I sought him , but I found him not . She seems herein to have gone no further than desires ; for she was in her bed , where she could do no more ; and the issue is , she found him not ; but doth she so satisfie her self , and lye still , waiting until he should come there unto her ? no , she sayes , she will rise now and go about the City , in the streets , and in the broad waies , I will seek him whom my soul loveth . She resolves to put her self into the use of all means , whereby one may be sought that is wanting . In the City , Streets , and Fields , she would enquire after him . And the blessed success she had herein is reported , vers . 4. She found him , she held him , she would not let him go . This then belongs unto the waiting of the soul. Diligence in the use of means , whereby God is pleased ordinarily to communicate a sense of pardon and forgiveness is a principal part of it . What these means are , is known . Prayer , Meditation , Reading , Hearing of the Word , Dispensation of the Sacraments , they are all appointed to this purpose ; they are all means of communicating Love and Grace to the soul. Be not then heartless or slothfull ; up and be doing ; attend with diligence to the Word of Grace ; be fervent in prayer , assiduous in the use of all Ordinances of the Church , in one or other of thern , at one time or other thou wilt meet with him whom thy soul loveth ; and God through him will speak peace unto thee . Thirdly , There is Expectation in it , which lyes in a direct opposition to all the actings of unbelief in this matter , and is the very life and soul of the duty under consideration . So the Psalmist declares it , Psal. 62. 5. My soul , wait thou only upon God ; for my expectation is only from him . The soul will not , cannot in a due manner wait on God , unless it hath Expectations from him ; unless , as James speaks , he looks to receive somewhat from him , chap. 1. 7. The soul in this condition regards forgiveness , not only as by its self it is desired , but principally as it is by God promised . Thence they expect it . This is expressed in the fourth Proposition before laid down , namely , that sin-distressed souls wait for God with earnestness , intention of mind , and expectation . As this ariseth from the redoubling of the Expression ; so principally from the nature of the Comparison that he makes of himself in his waiting with them that watch for the morning . Those that watch for the morning do not only desire it , and prepare for it , but they expect it , and know assuredly that it will come . Though darkness may for a time be troublesome , and continue longer than they would desire , yet they know that the morning hath its appointed time of return , beyond which it will not tarry ; and therefore they look out for its Appearance on all occasions : so it is with the soul in this matter . So , sayes David , Psal. 5. 3. I will direct my prayer unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and look up . So we ; the words before are defective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning , or rather every morning , I will order unto thee . We restrain this unto prayer . I will direct my peayer unto thee . But this was expressed directly in the words foregoing ; In the morning thou shalt hear my voice , that is , the voice of my prayer and supplications , as it is often supplied . And although the Psalmist doth sometime repeat the same thing in different Expressions , yet here he seemeth not so to do , but rather proceeds to declare the general frame of his spirit in walking with God. I will , saith he , order all things towards God , so as that I may wait upon him in the waies of his appoinment ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will look up . It seems in our Translation to express his posture in his prayer . But the Word is of another importance . It is diligently to look out after that which is coming towards us , a looking out after the Accomplishment of our Expectation . This is a part of our waiting for God ; yea , as was said , the life of it , that which is principally intended in it . The Prophet calls it his standing upon his watch tower , and watching to see what God would speak unto him , Hab. 2. 3. namely , in answer unto that prayer which he put up in his trouble . He is now waiting in Expectation of an answer from God. And this is that which poor , weak , trembling sinners are so encouraged unto , Isa. 53. 3 , 4. Strengthen the weak hands , and confirm the feeble knees ; say unto them that are of a fearfull heart , be strong , fear not , behold your God will come . Weakness and discouragements are the effects of Unbelief . These he would have removed with an Expectation of the coming of God unto the soul according to the Promise . And this I say belongs unto the waiting of the soul in the condition described . Such a one doth expect and hope that God will in his season manifest himself and his Love unto him , and give him an experimental sense of a blessed interest in forgiveness . And the accomplishment of this purpose and promise of God , it looks out after continually . It will not despond and be heartless , but stir up and strengthen it self unto a full expectation to have the desires of his soul satisfied in due time : as we find David doing in places almost innumerable . This is the duty that in the first place is recommended unto the soul , who is perswaded that there is forgiveness with God , but sees not its own interest therein . Wait on , or for the Lord. And it hath two properties when it is performed in a due manner ; namely , patience and perseverance . By the one men are kept to the length of Gods time ; by the other they are preserved in a due length of their own duty . And this is that which was laid down in the first Proposition drawn from the words ; namely , that continuance in watching , until God appears unto the soul is necessary , as that without which we cannot attain what we look after , and prevailing , as that wherein we shall never fail . God is not to be limited , nor his times prescribed unto him . We know our way , and the end of our Journey ; but our stations of especial rest , we must wait for at his mouth , as the people did in the wilderness . When David comes to deal with God in his great distress , he sayes unto him , O Lord , thou art my God , my times are in thine hand , Psal. 31. 14 , 15. His times of trouble , and of peace , of darkness and of light , he acknowledged to be in the hand , and at the disposal of God ; so that it was his duty to wait his time and season for his share and portion in them . During this state the soul meets with many Oppositions , difficulties and perplexities , especially if its darkness be of long continuance , as with some it abides many years , with some all the daies of their lives . Their hope being hereby deferred , makes their hearts sick , and their spirit oftentimes to faint ; and this fainting is a defect in waiting , for want of perseverance and continuance which frustrates the End of it . So David , Psal. 27. 13. I had fainted unless I had believed to see the goodness of the Lord. Had I not received supportment by faith , I had fainted . And wherein doth that consist ? what was the fainting which he had been overtaken withall without the supportment mentioned ? it was a relinquishment of waiting on God , as he manifests by the Exhortation which he gives to himself and others , v. 14. Wait on the Lord , be of good courage , and he shall strengthen thy heart ; wait I say on the Lord. Wait with courage and resolution that thou faint not . And the Apostle puts the blessed Event of Faith and Obedience upon the avoidance of this evil , Gal. 6. 9. We shall reap if we faint not . Hence we have both encouragements given against it , and promises that in the way of God we shall not be overtaken with it . Consider the Lord Christ , saith the Apostle , the Captain of your salvation , lest you be wearied and faint in your minds , Heb. 12. 3. Nothing else can cause you to come short of the mark aimed at . And they , saith the Prophet , who wait on the Lord , that is in the use of the means by him appointed , shall not faint , Isa. 40. 11. This continuance then in waiting is to accompany this duty upon the account of both the things mentioned in the Proposition ; that it is indispensibly necessary on our own account , and it is assuredly prevailing in the end ; it will not fail . 1. It is necessary . They that watch for the morning , to whose frame and actings , the waiting of the soul for God is compared , give not over until the Light doth appear , or if they do , if they are wearied and faint , and so cease watching , all their former pains will be lost , and they will lye down in disappointments . So will it be with the soul that deserts its watch , and faints in its waiting . If upon the eruption of new lusts or corruptions ; if upon the return of old temptations , or the Assaults of new ones ; if upon a revived perplexing sense of guilt , or on the tediousness of working and labouring so much and so long in the dark , the soul begins to say in it self , I have looked for light , and behold darkness ; for peace , and yet trouble cometh ; the Summer is past , the Harvest is ended , and I am not relieved ; such and such blessed means have been enjoyed , and yet I have not attained rest , and so gives over its waiting in the way and course before prescribed , it will at length utterly fail and come short of the Grace aimed at . Thou hast laboured , and hast not fainted , brings in the reward , Rev. 2. 3. 2. Perseverance in waiting is assuredly prevalent ; and this renders it a necessary part of the duty it self . If we continue to wait for the vision of peace , it will come , it will not tarry but answer our expectation of it . Never soul miscarried that abode in this duty unto the end . The Joyes of Heaven may sometimes prevent consolations in this life ; God sometimes gives in the full Harvest without sending of the first fruits aforehand ; But Spiritual or Eternal peace and Rest is the infallible End of permanent waiting for God. This is the Duty that the Psalmist declares himself to be ingaged in , upon the incouraging discovery which was made unto him of forgiveness in God. There is forgiveness with thee that thou maist be feared , I wait for the Lord , my soul doth wait , and in his word do I hope : And this is that which in the like condition is required of us . This is the great direction which was given us in the Example and practice of the Psalmist , as to our Duty and deportment in the condition described . This was the Way whereby he rose out of his depths and escaped out of his entanglements ? Is this then the state of any of us ; let such take directions from hence . 1. Encourage your souls unto waiting on God. Do new fears arise , do old disconsolations continue , say unto your souls , yet wait on God ; why are you cast down O our souls , and why are you disquieted within us , hope in God ; for we shall yet praise him , who is the health of our countenance , and our God , as the Psalmist doth in the like case , Psal. 43. 5. so he speaks elsewhere , wait on God ; and be of good courage , shake of sloth , rouse up your selves from under despondencies , let not fears prevail . This is the only way for success , and it will assuredly be prevalent ; Oppose this Resolution to every discouragement , and it will give new life to faith and hope ; say , my flesh faileth , and my heart faileth , but God is the rock of my heart , and my portion for ever , as Psal. 73. 26. Though thy perplexed thoughts have even wearied and worn out the outward man , as in many they do , so that flesh faileth ; and though thou hast no refreshing evidence from within , from thy self , or thy own Experience , so that thy heart faileth ; yet resolve to look unto God ; there is strength in him , and satisfaction in him , for the whole man ; he is a Rock , and a portion ; this will strengthen things which otherwise will be ready to dye . This will keep life in thy course , and stir thee up to plead it with God in an acceptable season when he will be found . Job carryed up his condition unto a supposition that God might slay him ; that is add one stroke , one rebuke unto another untill he was consumed ; and so take him out of the world in darkness and in sorrow . Yet he resolved to trust , to hope , to wait on him , as knowing that he should not utterly miscarry so doing ; this frame the Church expresseth so admirably that nothing can be added thereunto , Lament . 3. 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26. Thou hast removed my soul far off from peace , I forgat prosperity , and my hope is perished from the Lord ; remembring mine Affliction and my misery ; my Wormwood and my Gall ; My soul hath them still in remembrance , and is humbled in me . This I recall to my mind therefore have I hope . It is of the Lords mercy that we are not consumed , because his compassions fail not . They are new every Morning , great is thy faithfulness . The Lord is my portion , saith my soul , therefore will I hope in him . The Lord is good unto them that wait for him , to the soul that seeketh him . It is good that a man should both hope and quietly wait for the salvation of God. We have here both the Condition , and the Duty insisted on , with the method of the souls actings in reference unto the one and the other fully expressed . The Condition is sad and bitter , the soul is in depths far from peace and rest , v. 14. in this state it is ready utterly to faint and to give all for lost and gone , both strength for the present , and hopes for the future , v. 18. This makes its condition full of sorrow and bitterness , and its own thoughts become unto it like Wormwood and Gall , v. 19 , 20. But doth he lye down under the burden of all this trouble ? doth he despond , and give over ? no saith he , I call to mind , that there is forgiveness with God ; Grace , Mercy , Goodness , for the relief of distressed souls ; such as are in my condition , v. 21 , 22 , 23. Thence the conclusion is , that as all help is to be looked for , all relief expected from him alone ; so it is good that a man should quietly wait , and hope for the salvation of God. This he stirs up himself unto , as the best , as the most blessed course for his deliverance . 2. Remember , that diligent use of the means for the end aimed at , is a necessary concomitant of , and ingredient unto waiting on God. Take in the consideration of this direction also . Do not think to be freed from your entanglements , by restless , heartless desiring that it were otherwise with you : Means are to be used that relief may be obtained . What those means are , is known unto all . Mortification of sin , prayer , meditation , due attendance upon all Gospel Ordinances ; conferring in General about spiritual things , advising in particular about our own state and condition , with such who having received the tongue of the learned are able to speak a word in season , to them that are weary , are required to this purpose . And in all these are diligence and perseverance to be exercised ; or in vain shall men desire a delivery from their entanglements . God the proper Object of the souls waiting in its distresses and depths . We have seen what the duty is intended in the proposition ; we are nextly to consider the Reason also of it , why this is the great , first , and principal duty of souls ; who in their depths have it discovered unto them that there is forgiveness with God ; And the reason hereof is ; that which is expressed in our second Observation before mentioned , namely . That the proper object of a sin distressed souls waiting and expectation , is God himself as revealed in Christ. I have saith the Psalmist waited for Jehovah ; It is not this or that mercy , or Grace , this or that help or relief ; but it is Jehovah himself that I wait for . Here then we must do two things , first , shew in what sense , God himself is the object of the waiting of the soul. ( 2. ) How it appears from hence that waiting is so necessary a Duty . 1. It is the Lord himself , Jehovah himself , that the soul waiteth for . It is not Grace , mercy , or relief absolutely considered , but the God of all Grace and help , that is the full adaequate object of the souls waiting and Expectation ; only herein he is not considered absolutely in his own Nature ; but as there is forgiveness with him , What is required hereunto , hath been at large before declared . It is as he is revealed in and by Jesus Christ ; as in him he hath found a Ransome , and accepted the Attonement for sinners in his blood ; as he is a God in Covenant ; so he is himself the Object of our waiting . And that , First , Because all troubles , depths , entanglements , arise from , ( 1. ) The Absence of God from the soul ; and ( 2. ) From his displeasure . The Absence of God from the soul , by his departure , withdrawing , or hiding himself from it , is that which principally casts the soul into its depths . Woe unto them , saith the Lord , when I depart from them , Hos. 9. 12. And this woe , this sorrow doth not attend only an universal , a total departure of God from any ; but that also which is gradual , or partial , in some things , in some seasons . When God withdraws his enlightning , his refreshing , his comforting presence , as to any wayes or means whereby he hath formerly communicated himself unto the souls of any ; then woe unto them , sorrows will befall them , and they will fall into depths and entanglements . Now this condition calls for waiting . If God be withdrawn , if he hides himself , what hath the soul to do but to wait for his return . So saith the Prophet , Isa. 8. 17. I will wait upon the Lord that hideth his face from the house of Jacob , and I will look for him . If God hide himself , this is the natural and proper duty of the soul to wait and to look for him . Other course of relief it cannot apply it self unto . What that waiting is , and wherein it doth consist hath been declared . Patient seeking of God in the wayes of his Appointment is comprized in it ; this the Prophet expresseth in that word , I will look for him ; indeed the same in the Original with that in the Psalm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and I will earnestly look out after him with expectation of his return unto me . Secondly , A sense of Gods displeasure is another cause of these depths and troubles , and of the continuance of the soul in them , notwithstanding it hath made a blessed discovery by faith that there is with him forgiveness ; this hath been so fully manifested through the whole preceding discourse , that it need not again be insisted on . All hath respect unto sin , and the reason of the trouble that ariseth from sin , is because of the displeasure of God against it . What then is the natural posture and frame of the soul towards God as displeased ? shall he contend with him ? shall he harden himself against him ? shall he despise his wrath and anger , and contemn his threatnings ? or shall he hide himself from him , and so avoid the effects of his wrath ? who knows not how ruinous and pernitious to the soul such courses would be ? and how many are ruined by them every day ? patient waiting is the souls only reserve on this account also . And Secondly , This duty in the occasion mentioned is necessary upon the account of the Greatness and soveraignty of him with whom we have to do . My soul waiteth for Jehovah . Indeed waiting is a duty that depends on the distance that is between the persons concerned in it , namely , he that waiteth , and he that is waited on ; so the Psalmist informs us , Psal. 123. 2. It is an action like that of Servants and Handmaids towards their Masters or Rulers . And the greater this distance is , the more cogent are the reasons of this duty on all occasions . And because we are practically averse from the due performance of this duty , or at least quickly grow weary of it , notwithstanding our full conviction of its necessity , I shall a little insist on some such considerations of God and our selves , as may not only evince the necessity of this duty , but also satisfie us of its reasonableness ; that by the first we may be engaged into it , and by the latter preserved in it . Two things we may to this purpose consider in God , in Jehovah whom we are to wait for . First , His Being , and the absolute and essential properties of his nature . Secondly , Those Attributes of his nature which respect his dealing with us ; both which are suited to beget in us affections , and a frame of spirit compliant with the duty proposed . Considerations of God rendring our Waiting on him Reasonable and Necessary . His glorious Being . 1. Let us consider the infinite glorious Being of Jehovah , with his absolute incommunicable essential Excellencies ; and then try whether it doth not become us in every condition to wait for him , and especially in that under consideration . This course God himself took with Job to recover him from his discontents and complaints , to reduce him to quietness and waiting , He sets before him his own Glorious Greatness , as manifested in the works of his power , that thereby being convinced of his own ignorance , weakness and infinite distance in all things from him , he might humble his soul into the most submissive dependance on him , and waiting for him . And this he doth accordingly , chap. 42. 6. I abhor , saith he , my self , and repent in dust and ashes . His soul now comes to be willing to be at Gods disposal , and therein he found present rest , and a speedy healing of his condition . It is the high and losty one that inhabiteth Eternity , whose name is holy , Isa. 57. 15. with whom we have now to do : He that sitteth upon the circle of the earth , and the inhabitants of it are as Grashoppers before him ; yea , the Nations are as the drop of the bucket , and are counted as the small dust of the ballance ; he takes up the Isles as a very little thing ; all Nations before him are as nothing , they are counted unto him less than nothing and vanity , Isa. 40. 15 , 17 , 22. To what end doth the Lord set forth and declare his glorious Greatness and Power ? It is that all might be brought to trust in him , and to wait for him , as at large is declared in the close of the chapter . For shall Grashoppers , a drop of the bucket , dust of the ballance , things less than nothing , repine against , or wax weary of the Will of the immense , glorious and lofty One ? He that taketh up all Isles as a very little thing , may surely , if he please , destroy , cast and forsake one Isle , one City in an Isle , one Person in a City ; and we are before him but single persons . Serious thoughts of this Infinite All-Glorious Being , will either quiet our souls , or overwhelm them . All our weariness of his dispensations towards us , arises from secret imaginations , that he is such a one as our selves ; one that is to do nothing but what seems good in our eyes . But if we cannot comprehend his Being , we cannot make Rules to judge of his waies and proceedings . And how small a portion is it that we know of God ? The nearest approaches of our reasons and imaginations , leave us still at an infinite distance from him . And indeed what we speak of his Greatness , we know not well what it signifies , we only declare our respect unto that which we believe , admire and adore , but are not able to comprehend . All our thoughts come as short of his Excellent Greatness , as our natures do of his ; that is infinitely . Behold the Universe , the glorious Fabrick of Heaven and Earth ; how little is it that we know of its beauty , order and disposal ; yet was it all the product of the Word of his mouth ; and with the same facility can he when he pleaseth reduce it to its primitive nothing . And what are we poor worms of the Earth , an inconsiderable unknown part of the lower series and order of the works of his hands ; few in number , fading in condition , unregarded unto the residue of our fellow-creatures , that we should subduct our selves from under any kind of his dealings with us , or be weary of waiting for his pleasure . This he presseth on us , Psal. 46. 10. Be still and know that I am God. Let there be no more repinings , no more disputings , continue waiting in silence and patience ; consider who I am ; Be still , and know that I am God. Further , to help us in this Consideration , let us a little also fix our minds towards some of the Glorious , Essential , Incommunicable properties of his Nature , distinctly ; As , 1. His Eternity . This Moses proposeth to bring the souls of Believers to submission , trust and waiting , Psal. 90. 1. From Everlasting to Everlasting thou art God. One that hath his Being and subsistence not in a duration of time , but in Eternity it self : So doth Habakkuk also , chap. 1. 12. My Lord , my God , my Holy One , art thou not from Everlasting : And hence he draws his conclusion against making hast in any condition , and for tarrying and waiting for God. The like Consideration is managed by David also , Psal. 102. 27. How unconceivable is this glorious divine Property unto the thoughts and minds of men ? How weak are the waies and terms whereby they go about to express it ? One sayes it is a nunc stans ; another that it is a perpetual Duration . He that sayes most , only signifies what he knows of what it is not . We are of Yesterday , change every moment , and are leaving our station to morrow . God is still the same , was so before the world was , from Eternity . And now I cannot think what I have said , but only have intimated what I adore . The whole Duration of the world from the beginning unto the end , takes up no space in this Eternity of God. Fow how long soever it hath continued , or may yet continue , it will all amount but to so many thousand years , so long a time ; and time hath no place in Eternity . And for us who have in this matter to do with God , what is our continuance unto that of the world ? a moment as it were in comparison of the whole . When mens lives were of old prolonged beyond the date & continuance of Empires or Kingdoms now , yet this was the winding up of all ; such a one lived so many years , and then he dyed , Gen. 5. And what are we poor worms , whose lives are measured by inches in comparison of their span ? what are we before the Eternal God ? God alwaies immutably subsisting in his own Infinite Being ? A real Consideration hereof will subdue the soul into a condition of dependence on him , and of waiting for him . 2. The Immensity of his Essence , and his Omnipresence is of the same consideration . Do not I fill Heaven and Earth , saith the Lord , Jer. 23. 24. The Heavens , even the Heavens of Heavens , the supreme and most comprehensive created Being cannot contain him , saith Solomon . In his infinitely Glorious Being he is present with , and indistant from all places , things , times , all the works of his hands , and is no less gloriously subsisting where they are not . God is where Heaven and Earth are not , no less than where they are ; and where they are not is himself ; where there is no place , no space , real or imaginary , God is ; for place and imagination have nothing to do with Immensity ; and he is present every where in the Creation , where I am writing , where you are reading ; he is present with you , indistant from you . The thoughts of mens hearts for the most part are , that God as to his Essence is in Heaven only ; and it is well if some think he is there , seeing they live and act as if there were neither God nor Devil but themselves . But on these apprehensions such thoughts are ready secretly to arise , and effectually to prevail , as are expressed , Joh 22. 13 , 14. How doth God know ? Can he judge through the dark ; thick clouds are as a covering unto him that he seeth not ; and he walketh in the circuit of the Heavens . Apprehensions of Gods distance from men , harden them in their waies . But it is utterly otherwise ; God is every where , and a man may on all occasions say with Jacob , God is in this place , and I knew it not . Let the soul then who is thus called to wait on God , exercise it self with thoughts about this Immensity of his Nature and Being . Comprehend it , fully understand it , we can never : But the consideration of it will give that awe of his Greatness upon our hearts , as that we shall learn to tremble before him , and to be willing to wait for him in all things . 3. Thoughts of the Holiness of God , or infinite self-purity of this Eternal Immense Being , are singularly usefull to the same purpose . This is that which Eliphaz affirms that he received by vision , to reply to the complaint and impatience of Job , chap. 14. 12 , 13 , 14 , 15 , 16 17 , 18 , 19. After he hath declared his vision , with the manner of it , this he affirms to be the Revelation that by voice was made unto him : Shall mortal man be more just than God ? shall a man be more pure than his Maker ? Behold be puts no trust in his Servants , and his Angels he chargeth with folly . How much less on them that dwell in houses of Clay ; whose foundation is in the dust , who are crushed before the moth ? If the Saints and Angels in Heaven do not answer this infinite Holiness of God in their most perfect condition , is it meet for Worms of the Earth to suppose that any thing which proceeds from him is not absolutely Holy and perfect , and so best for them ? This is the fiery property of the nature of God , whence he is called a Consuming fire , and Everlasting burnings : And the Law whereon he had impressed some representation of it , is called a fiery Law , as that which will consume and burn up whatever is perverse and evil . Hence the Prophet who had a representation of the Glory of God in a vision , and heard the Seraphims proclaiming his Holiness , cryed out , Woe is me , for I am undone , because I am a man of unclean lips , Isa. 6. 5. He thought it impossible that he should bear that near approach of the Holiness of God. And with the remembrance hereof doth Joshuah still the people with the terrour of the Lord , chap. 14. 19. Let such souls then as are under troubles and perplexities on any account , endeavour to exercise their thoughts about this infinite Purity and fiery Holiness of God. They will quickly find it their wisdom to become as weaned children before him , and content themselves with what he shall guide unto them , which is to wait for him . This fiery Holiness streams from his Throne , Dan. 7. 10. and would quickly consume the whole Creation , as now under the curse , and sin , were it not for the interposing of Jesus Christ. 4. His Glorious Majesty as the Ruler of all the world . Majesty relates unto Government , and it calls us to such an awe of him as doth render our waiting for him comely and necessary . Gods Throne is said to be in Heaven , and there principally do the glorious beams of his terrible Majesty shine forth . But he hath also made some Representation of it on the Earth , that we might learn to fear before him . Such was the appearance that he gave of his glory in the giving of the Law , whereby he will judge the world , and condemn the transgressors of it , who obtain not an acquitment in the blood of Jesus Christ. See the description of it in Exod. 19. 16 , 18. So terrible was the sight hereof , that Moses himself said , I exceedingly fear and quake , Heb. 12. 21. And what effect it had upon all the people is declared , Exod. 20. 18 , 19. They were not able to bear it , although they had good assurance that it was for their benefit and advantage , that he so drew nigh and manifested his Glory unto them . Are we not satisfied with our condition ? cannot we wait under his present dispensations ? let us think how we may approach unto his presence , or stand before his Glorious Majesty . Will not the dread of his Excellency fall upon us ? will not his terrour make us afraid ? shall we not think his way best , and his time best , and that our duty is to be silent before him ? And the like manifestation hath he made of his Glory , as the great Judge of all upon the Throne unto sundry of the Prophets , as unto Isaiah , chap. 6. 1 , 2 , 3 , 4. to Ezekiel . chap. 1. to Daniel , chap. 7. 9 , 10. to John , Rev. 1. Read the places attentively , and learn to tremble before him . These are not things that are forraign unto us . This God is our God. The same Throne of his Greatness and Majesty is still established in the Heaven . Let us then in all our Hastes and heats that our spirits in any condition are prone unto , present our selves before this Throne of God , and then consider what will be best for us to say or do ; what frame of heart and spirit will become us , and he safest for us . All this Glory doth encompass us every moment , although we perceive it not . And it will be but a few daies before all the vails and shades that are about us , shall be taken away and depart . And then shall all this glory appear unto us , unto endless bliss , or everlasting woe . Let us therefore know that nothing in our dealings with him doth better become us than silently for to wait for him , and what he will speak unto us in our depths and streights . 5. It is good to consider the instances that God hath given of this his Infinite Greatness , Power , Majesty and Glory . Such was his mighty work of creating all things out of nothing . We dwell on little Mole-hills in the Earth , and yet we know the least part of the excellency of that spot of ground which is given us for our habitation here below . But what is it unto the whole habitable world , and the fulness thereof ? And what an amazing thing is its Greatness , with the wide and large Sea , with all sorts of creatures therein . The least of these hath a beauty , a glory , an excellency , that the utmost of our enquiries end in admiration of . And all this is but the Earth , the lower depressed part of the world . What shall we say concerning the Heavens over us , and all these creatures of Light that have their habitations in them ? who can conceive the beauty , order , use and course of them ? The consideration hereof caused the Psalmist to cry out , Lord our Lord , how excellent and glorious art thou ! Psal. 8. 1. And what is the rise , spring , and cause of these things ? Are they not all the effect of the Word of the Power of this glorious God ? And doth he not in them , and by them speak us into a Reverence of his Greatness ? the like also may be said concerning his mighty and strange works of Providence in the Rule of the World. Is not this he who brought the Flood of old upon the world of ungodly men ? Is it not he who consumed Sodom and Gomorrah with fire from Heaven , setting them forth as Examples unto them that should afterwards live ungodly , suffering the vengeance of eternal fire ? Is it not he who destroyed Aegypt with his Plagues , and drowned Pharaoh with his Host in the red Sea ? Is it not he , one of whose servants flew an hundred and fourscore and five thousand in Senacheribs Army in one night ? that opened the Earth to swallow up Dathan and Abiram ? and sent out fire from the Altar to devour Nadab and Abibu ? and have not all ages been filled with such instances of his Greatness and Power ? The end why I have insisted on these things , is to shew the Reasonableness of the Duty which we are pressing unto ; namely to wait on God quietly and patiently in every condition of distress . For what else becomes us when we have to do with this great , and Holy one ? And a due consideration of these things will exceedingly influence our minds thereunto . Secondly , This waiting for God respecteth the whole of the Condition expressed in the Psalm , and this containeth not only spiritual depths about sin , which we have at large insisted on , but also providential depths , depths of trouble or affliction ; that we may be exercised withall in the holy wise providence of God. In reference also unto these , Waiting in patience and silence is our duty . And there are two considerations that will assist us in this duty with respect unto such depths , that is of Trouble or Affliction . And the first of these is the consideration of those properties of God , which he exerciseth in an especial manner in all his dealings with us , and which in all our troubles we are principally to regard . The second is the Consideration of our selves , what we are , and what we have deserved . Let us begin with the former ; and there are four things in Gods dispensations towards us , and dealing with us , that in this matter we should consider , all suited to work in us the end aimed at . The first is his Soveraignty : this he declares , this we are to acknowledge , and submit unto , in all the great and dreadful dispensations of his Providence in all his dealings with our souls . May he not do what he will with his own ? who shall say unto him , what dost thou ? or if they do so , what shall give them countenance , in their so doing ? He made all this world of nothing , and could have made another , more , or all things quite otherwise than they are , It would not subsist one moment without his Omnipotent supportment . Nothing would be continued in its place , course , use , without his effectual influence and countenance . If any thing can be , live , or act a moment without him , we may take free leave , to dispute its disposal with him , and to haste unto the accomplishment of our desires ? but from the Angels in Heaven , to the worms of the earth , and the grass of the field , all depend on him and his power continually . Why was this part of the Creation , an Angel , that a Worm , this a Man , that a Brute Beast ; is it from their own Choice , designing or contrivance , or brought about by their own wisdom ; or is it meerly from the Soveraign pleasure and will of God ? And what a madness is it , to repine against what he doth , seeing all things are , as he makes them , and disposeth them ; nor can be otherwise ; Even the repiner himself hath his Being and subsistence upon his meer pleasure . This Soveraignty of God , Elibu pleads in his dealings with Job , Chap. 33. 8 , 9 , 10 , 11. He apprehended that Job had reasoned against Gods sev re dispensations towards him , and that he did not humble himself under his mighty hand wherewith he was exercised , nor wait for him in a due manner ; and therefore what doth he propose unto him to bring him unto this duty ; what doth he reply unto his reasonings and Complaints ; behold saith he v. 12. in this thou art not Just , I will answer thee , God is greater than man , v. 13. why dost thou strive against him , for he giveth not account of any of his matters . Be it that in other things thou art Just and Innocent , that thou art free from the things wherewith thy friends have charged thee ; yet in this matter thou art not Just ; it is neither just nor equal , that any man should complain of , or repine against any of Gods dispensations ; yea , but I suppose that these dealings of God are very griev us , very dreadful , such as he hath , it may be , scarce exercised towards any from the foundation of the world ; to be utterly destroyed and consumed in a day , in all Relations , and Enjoyments , and that at a time and season , when no such thing was looked for , or provided against ; to have a sense of sin revived on the Conscience after pardon obtained , as it is with me ; all is one , saith he , if thou complainest , thou art not Just ; And what reason doth he give thereof ? why God is greater than man ; infinitely so , in power , and Soveraign glory ; he is so absolutely therein , that he giveth no account of any of his matters ; and what folly ; what injustice is it to complain of his proceedings . Consider his absolute dominion over the works of his hands , over thy self , and all that thou hast ; his infinite distance , from thee , and Greatness above thee , and then see whether it be just or no to repine against what he doth . And he pursues the same Consideration Chap. 34. 18 , 19. If when Kings and Princes rule in Righteousness it is a contempt of their Authority to say unto them they are wicked and ungodly , then wilt thou speak against him , contend with him , that accepteth not the persons of Princes , nor regardeth the rich more than the poor ; for they are all the works of his hands ; and v. 29. when he giveth quietness who can make trouble , and when he hideth his face ; who can behold him ? whether it be done against a Nation , or against a man only . All is one , what ever God doth , and towards whomsoever , be they many or few , an whole Nation or City , or one single person , be they high or low , rich or poor , good or bad , all are the works of his hands , and he may deal with them , as seems Good unto him . And this man alone , as God afterwards declares , made use of the right and proper mediums to take of Job from Complaining , and to compose his spirit to rest and peace , and to bring him to wait patiently for God. For whereas his other friends injuriously charged him with Hypocrisie , and that he had in an especial manner above other men deserved those Judgements of God which he was exercised withall ; he who was conscious unto his own Integrity , was only provoked and exasperated by their arguings , and stirred up to plead his own Innocency and uprightness . But this man allowing him the plea of his Integrity , calls him to the consideration of the Greatness and Soveraignty of God against which there is no rising up . And this God himself afterwards calls him unto . Deep and serious thoughts of Gods Soveraignty , and absolute Dominion or Authority over all the works of his hands , are an effectual means to work the soul unto this duty . Yea , this is that which we are to bring our souls to . Let us consider with whom we have to do ; are not we and all our concernments in his hands , as the Clay in the hand of the Potter ? and may he not do what he will with his own ? Shall we call him unto an account ? Is not what he doth , good and holy because he doth it ? do any repining thoughts against the works of God arise in our hearts ? are any Complaints ready to break out of our mouths ? let us lay our hands on our hearts , and our mouths in the dust , with thoughts of his Greatness and absolute Soveraignty and it will work our whole souls into a better frame . And this extends it self unto the manners , Times , and seasons of all things whatever . As in earthly things ; If God will bring a dreadful Judgement of fire upon a people , a Nation ; ah , why must it be London ; If on London , why so terrible , raging , and unconquerable ? Why the City , not the Suburbs ? Why my house , not my neighbours ? Why had such one help and I none ? all these things are wholly to be referred to Gods Soveraign pleasure . There alone can the soul of Man find rest and peace . It is so in spiritual dispensations also . Thus Aaron upon the suddain death of his two eldest Sons , being minded by Moses of Gods Soverainty and Holiness , immediatly held his peace , or quietly humbled himself under his mighty hand , Levit. 10. 3 , 4. And David when things were brought into extream confusion by the Rebellion of Absolom followed by the Ungodly multitude of the whole Nation , relinquisheth all other Arguments and Pleas , and le ts goe complaints in a resignation of himself and all his Concernments unto the absolute pleasure of God , 2 Sam. 15. 25 , 26. And this in all our extremities must we bring our souls unto , before we can attain any rest or peace , or the least comfortable perswasion that we may not yet fall under greater severities in the just Indignation of God against us . 2. The Wisdom of God is also to be Considered and submitted unto . Job 9. 4. He is wise in heart who hath hardened himself against him and prospered . This the Prophet joyns with his Greatness and Soveraignty , Isa. 40. 12 , 13 , 14. There is no searching of his understanding , v. 28. And the Apostle winds up all his Considerations of the works of God in an holy Admiration of his Knowledge and Wisdom , whence his Judgement becomes unsearchable , and his wayes past finding out , Rom. 11. 33 , 34. He seeth and knoweth all things , in all their Causes , Effects , consequences and circumstances , in their utmost reach and tendency in their correspondencies one unto another , and suitableness unto his own Glory , and so alone judgeth aright of all things . The wisest of men as David speaks walk in a shade . We see little , we know little , and that but of a very few things , and in an imperfect manner ; and that of their present appearances , abstracted from their Issues , Successes , Ends , and Relations unto other things . And if we would be further wise in the works of God , we shall be found to be like the wild Asses Colt. What is good for us or the Church of God ; what is evil to it or us , we know not at all ; but all things are open and naked unto God. The day will come indeed wherein we shall have such a prospect of the works of God , see one thing so set against another , as to find Goodness , Beauty , and Order in them all ; that they were all done in number , weight and measure ; that nothing could have been otherwise without an abridgement of his glory and disadvantage of them that believe in him . But for the present all our wisdom consists in referring all unto him . He who doth these things is infinitely wise , he knows what he doth , and why , and what will be the end of all . We are apt , it may be , to think , that at such seasons all things will go to wrack with our selves , with the Church , or with the whole world ; how can this breach be repaired , this loss made up , this ruine recovered ? peace is gone , trade is gone , our substance is gone , the Church is gone , all is gone , confusion and utter desolation lye at the door . But if a man who is unskilled and unexperienced should be at Sea , it may be every time the vessel wherein he is , seems to decline on either side , he would be apt to conceive , they should be all cast away ; but yet if he be not childishly timerous when the Master shall tell him that there is no danger , bid him trust to his skill and it shall be well with him , it will yield quietness and satisfaction . We are indeed in a storm , the whole earth seems to reel and stagger like à drunken man ; but yet our souls may rest in the infinite skill and wisdom of the great Pilot of the whole Creation , who stears all things according to the Counsel of his Will. His works are manifold ; in Wisdom hath he made all these things , Psal. 104. 24. And in the same wisdom doth he dispose of them . All these things come forth from the Lord of Hosts , who is wonderfully in counsel , and excellent in working , Isa. 28. 29. What is good , meet , usefull for us , for ours , for the Churches , for the City , for the Land of our Nativity he knows , and of Creatures not one . This infinite Wisdom of God also are we therefore to resign and submit our selves unto . His hand in all his works is guided by Infinite Wisdom . In thoughts thereof , in humbling our selves thereunto , shall we find rest and peace , and this in all our pressures will work us to a waiting for him . 3. The Righteousness of God is also to be considered in this matter . That name in the Scripture is used to denote many Excellencies of God , all which are reducible unto the infinite Rectitude of his Nature . I intend that at present which is called Justitia Regiminis , his Righteousness in Rule or Government . This is remembred by Abraham , Gen. 18. 25. Shall not the Judge of all the earth do right ? And by the Apostle ; Is God unjust who taketh vengeance ? God forbid . This our souls are to own in all the works of God. They are all righteous ; all his who will do no iniquity , whose Throne is established in Judgement . However they may be dreadfull , grievous , and seem severe , yet they are all righteous : It is true , he will sometimes rise up and do strange acts , strange works , Isa. 28. 21. Such as he will not do often nor ordinarily ; such as shall fill the world with dread and amazement : He will answer his people in terrible things ? But yet all shall be in Righteousness . And to complain of that which is righteous , to repine against it , is the highest unrighteousness that may be . Faith then fixing the soul on the Righteousness of God , is an effectual means to humble it under his mighty hand : And to help us herein we may consider , 1. That God judgeth not as man judgeth . We judge by the seeing of the Eye , and hearing of the Ear , according to outward appearances and evidences . But God searcheth the heart . We judge upon what is between man and man , God principally upon what is between himself and man. And what do we know or understand of these things ? or what there is in the heart of man ; what purposes , what contrivances , what designs , what corrupt affections , what sins , what transactions have been between God and them ; what warnings he hath given them , what reproofs , what ingagements they have made , what convictions they have had , what use they were putting their lives , their substance , their families unto ? Alas ; we know nothing of these things , and so are able to make no judgement of the proceedings of God upon them ; but this we know , that he is Righteous in all his waies , and holy in all his works ; yea the most terrible of them : And when the secrets of all hearts shall be revealed , ah how glorious will be his drowning of the old world , firing of Sodom , swallowing up of Dathan and Abiram in the earth , the utter rejection of the Jews , with all other acts of his Providence seeming to be accompanied with severity ? And so will our own Tryals inward or outward appear to be . 2. God is Judge of all the world , of all ages , times , places , persons , and disposeth of all so as they may tend unto the good of the whole , and his own Glory in the universe . Our thoughts are bounded , much more our Observations and Abilities to measure things , within a very small compass . Every thing stands alone unto us , whereby we see little of its beauty or order ; nor do know how it ought justly to be disposed of . That particular may seem deformed unto us , which when it is under his eye , who sees all at once , past , present and to come , with all those joynts and bands of Wisdom and Order , whereby things are related unto one another , is beautifull and glorious ; for as nothing is of its self , nor by its self , nor to its self , so nothing stands alone ; but there is a line of mutual respect that runs through the Creation , and every particular of it , and that in all its changes and alterations from the beginning to the end , which gives it its Loveliness , Life and Order . He that can at once see but one part of a goodly statua or Colossus , might think it a very deformed piece ; when he that views it altogether , is assured of its due proportion symmetry and loveliness . Now all things , ages and persons , all thus at once are objected unto the sight of God , and he disposeth them with respect unto the whole , that every one may fill up its own place , and sustain its part and share in the common tendency of all to the same end . And hence it is that in publick Judgements and Calamities God oftentimes suffers the Godly to be involved with the wicked , and that not on the account of their own persons , but as they are parts of that body which he will destroy . This Job expresseth somewhat harshly , but there is truth in his Assertion , chap. 9. 22 , 23. This is one thing , therefore I said it , he destroyeth the righteous with the wicked . If the scourge slay suddenly he will laugh at the tryal of the Innocent . God in publick desolations oftentimes takes good and bad together ; a sudden scourge involves them all ; and this God doth for sundry Reasons : As , 1. That he may manifest his own Holiness ; which is such that he can without the least Injustice or Oppression , even upon the account of their own provocations , take away the houses , possessions , estates , liberties , and lives of the best of his own Saints . For how should a man , any man , the best of men , be just with God if he would contend with him ? No man can answer to him one of a thousand , Job 9. 31. This they will also own and acknowledge ; upon the account of Righteousness , none can open his mouth about his Judgements , without the highest impiety and wickedness . 2. He doth so , that his own people may learn to know his terrour , and to rejoyce alwaies before him with trembling . Therefore Job affirms that in the time of his prosperity he was not secure , but still trembled in himself with thoughts of the Judgements of God. Doubtless much wretched carnal security would be ready to invade and possess the hearts of Believers , if God should alwaies and constantly pass them by in the dispensations of his publick Judgements . 3. That it may be a stone of offence , and a stumbling block unto wicked men , who are to be hardened in their sins , and prepared for ruine . When they see that all things fall alike unto all , and that those who have made the strictest profession of the name and fear of God , fare no better than themselves , they are encouraged to despise the warnings of God , and the strokes of his hand ; and so to rush on unto the destruction whereunto they are prepared . 4. God doth it to proclaim unto all the world , that what he doth here is no final Judgement , and ultimate determination concerning things and persons . For who can see the wise man dying as the fool , the Righteous and Holy perishing in their outward concernments , as the ungodly and wicked , but must conclude , that the Righteous God the Judge of all , hath appointed another day , wherein all things must be called over again , and every one then receive his final Reward , according as his works shall appear to have been . And thus are we to humble our selves unto the Righteousness wherewith the hand of God is alwaies accompanied . 5. His Goodness and Grace is also to be considered in all the works of his mighty hands . As there is no unrighteousness in him , so also all that is good and gracious . And whatever there is in any trouble of allay from the utmost wrath , is of meer goodness and grace . Thy houses are burned , but perhaps thy goods are saved ; is there no grace , no goodness therein ? or perhaps thy substance also is consumed , but yet thy person is alive ; and should a living man complain ? but say what thou wilt , this stroke is not Hell which thou hast deserved long ago ; yea it may be a means of preventing thy going thither ; so that it is accompanied with infinite goodness , patience and mercy also . And if the considerations hereof will not quiet thy heart , take heed lest a worse thing befall thee . And these things amongst others are we to consider in God to lead our hearts into an acquiescing in his Will , a submission under his mighty hand , and a patient waiting for the issue . 2. Consider our mean and abject condition , and that infinite distance wherein we stand from him with whom we have to do . When Abraham , the Father of the faithfull , and friend of God , came to treat with him about his Judgements , he doth it with this acknowledgement of his condition , that he was meer dust and ashes , Gen. 18. 27. A poor abject Creature that God at his pleasure had formed out of the dust of the earth , and which in a few daies was to be reduced again into the ashes of it . We can forget nothing more perniciously than what we are . Man is a worm , saith Bildad , and the Son of man is but a worm , Job 25. 6. And therefore sayes Job himself , I have said to corruption , thou art my father , and to the worm , thou art my mother and my sister , chap. 17. 14. His Affinity , his Relation unto them is the nearest imaginable , and he is no otherwise to be accounted of ; and there is nothing that God abhors more than an Elation of mind in the forgetfulness of our mean frail condition . Thou sayest , said he to the proud Prince of Tyrus , that thou art a God , but saith he , wilt thou say thou art a God in the hands of him that slayes thee , Ezek. 28. 9. That severe conviction did God provide for his pride . Thou shalt be a man , and no God in the hand of him that slayes thee . And when Herod prided himself in the acclamations of the vain multitude , ( the voice of God and not of a man. ) The Angel of the Lord filled that God immediately with worms which slew him and devoured him , Acts 12. 23. There is indeed nothing more effectual to abase the pride of the thoughts of men , than a due remembrance that they are so . Hence the Psalmist prayes , Psal. 9. 20. Put them in fear O Lord , that the Nations may know themselves to be but men , so and no more . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor , miserable , frail , mortal man , as the word signifies ; what is man ? what is his life ? what is his strength ? said one , the dream of a shadow ; a meer nothing ; or as David much better , Every man living in his best condition is altogether vanity , Psal. 39. 5. and James , our life , which is our best , our all , is but a vapour that appeareth for a little time , and then vanisheth away , chap. 4. 14. But enough hath been spoken by many on this subject . And we that have seen so many thousands each week in one City carryed away to the grave , have been taught the truth of our frailty , even as with Thorns and Briers . But I know not how it comes to pass , there is not any thing we are more apt to forget , than what we our selves are . And this puts men on innumerable miscarriages towards God and one another . Thou therefore that art exercised under the hand of God in any severe dispensation , and art ready on all occasions to fill thy mouth with complaints , sit down a little and take a right measure of thy self , and see whether this frame and posture becomes thee . It is the great God against whom thou repinest , and thou art a man , and that is a name of a worm , a poor , frail , dying worm ; and it may be whilst thou art speaking , thou art no more . And wilt thou think it meet for such a one as thou art , to magnifie thy self against the great possessor of Heaven and Earth ? Poor clay , poor dust and ashes , poor dying worm , know thy state and condition , and fall down quietly under the mighty hand of God. Though thou wranglest with men about thy concernments , let God alone . The po●sheards may contend with the potsheards of the earth ; but wo unto him that striveth with his Maker . 2. Consider that in this frail condition , we have all greatly sinned against God. So did Job . chap. 7. 20. I have sinned , what shall I do unto thee , O thou preserver of men ? If this consideration will not satisfie thy mind , yet it will assuredly stop the mouths of all the Sons of men . Though all the Curses of the Law should be executed upon us , yet every mouth must be stopped , because all the world is become guilty before God , Rom. 3. 19. And why should a living man complain , saith the Prophet , Lament . 3. 39. Why , it may be , it is because that his trouble is great and inexpressible , and such as seldom or never befell any before him ; but what then , saith he , shall a man complain against the punishment of his sins ? If this living man be a sinful man , as there is none that liveth and sinneth not , whatever his state and condition be , he hath no ground of murmuring or complaint . For a sinful man to complain , especially whilest he is yet a living man , is most unreasonable . For , 1. Whatever hath befallen us , It is just on the account that we are sinners before God ; and to repine against the judgements of God that are rendred evidently righteous upon the account of sin , is to anticipate the Condition of the damned in hell , a great part of whose misery it is , that they alwayes repine against that sentence and punishment which they know to be most righteous and holy . If this were now a place , if that were now my design to treat of the sins of all professors , how easie were it to stop the mouths of all men about their troubles . But that is not my present business , I speak unto particular persons , and that not with an especial design to convince them of their sins , but to humble their souls . Another season may be taken to press that Consideration , directly and prosessedly also . At present , let us only , when our souls are ready to be entangled with the thoughts of any severe dispensation of God , and our own particular pressures , troubles , miseries occasioned thereby , turn into our selves and take a view every one of his own personal provocations . And when we have done so , see what we have to say to God , what we have to Complain of : let the man hold his tongue and let the sinner speak . Is not God holy , righteous , wise in what he hath done ? and if he be , why do we not subscribe unto his wayes , and submit quietly unto his Will ? 2. But this is not all , We are not only such sinners , as to render these dispensations of God evidently holy , these Judgements of his righteous , but also to manifest , that they are accompanied with unspeakable patience , mercy and Grace . To instance in one particular . Is it the burning of our houses , the spoiling of our Goods , the ruine of our estates alone that our sins have deserved ? if God had made the temporary fire on earth , to have been unto us a way of entrance into the Eternal fire of hell , we had not had whereof righteously to complain . May we not then see a mixture of unspeakable patience , grace and mercy in every dispensation ? and shall we then repine against it ? Is it not better advice , go and sin no more , lest a worse thing befall thee ; for a sinner out of hell not to rest in the will of God , not to humble himself under his mighty hand , is to make himself guilty of the especial sin of hell . Other sins deserve it , but repining against God is principally , yea only committed in it . The Church comes to a blessed quieting resolution in this case , Micah . 7. 9. I will bear the indignation of the Lord , because I have sinned against him ; bear it quietly , patiently , and submit under his hand therein . 3. Consider that of our selves we are not able to make a right judgement of what is good for us ; what evil unto us , or what tends most directly unto our chiefest end , Psalm 39. 6. surely man walketh in ajvain shew ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Image full of false representations of things ; in the midst of vain appearances that he knows not what to choose , or do aright , and therefore spends the most of his time and strength about things that are of no use or purpose unto him ; Surely they are disquieted in vain . And hereof he gives one especial Instance , he heapeth up riches , and knoweth not who shall gather ; which is but one Example of the manifold frustrations that men meet withall in the whole course of their lives , as not knowing what is good for them . We all profess to aym at one chief and principal end , namely the enjoyment of God in Christ , as our eternal reward ; and in order thereunto to be carryed on in the use of the means of faith and obedience , tending to that end . Now if this be so , the suitableness , or unsuitableness of all other things being good or evil unto us , is to be measured by their tendency unto this end . And what know we hereof ? As unto the things of this life , do we know , whether it will be best for us to be rich or poor , to have houses or to be harbourless , to abound or to want , to leave wealth and inheritances unto our Children , or to leave them naked unto the providence of God ? do we know what state , what condition will most further our Obedience , best obviate our temptations , or call most on us to mortifie our Corruptions ? and if we know nothing at all of these things , as indeed we do not , were it not best for us to leave them quietly unto Gods disposal ? I doubt not but it will appear at the last day , that a world of evil in the hearts of men was stifled by the destruction of their outward concernments , more by their inward troubles . That many were delivered from tèmptations by it , who otherwise would have been overtaken to their ruine and scandal of the Gospel ; that many a secret Imposthume hath been lanced and cured by a stroke , for God doth not send Judgements on his own , for Judgements sake , for punishment sake ; but alwayes to accomplish some blessed design of Grace towards them . And there is no one soul in particular which shall rightly search it self and Consider its state and Condition , but will be able to see wisdom , grace and care towards it self in all dispensations of God. And if I would here enter upon the benefits that through the sanctifying hand of God , do redound unto believers by Afflictions , Calamities , troubles , distresses , temptations and the like Effects of Gods visitations , it would be of use unto the souls of men in this Case . But this subject hath been so often , and so well spoken unto , that I shall not insist upon it . I desire only that we would seriously consider how utterly Ignorant we are of what is good for us , or usefull unto us in these outward things , and so leave them quietly unto Gods disposal . 4. We may Consider that all these things about which we are troubled , fall directly within the compass of that good word of Gods grace , that he will make all things work together for the good of them that love him , Rom. 8. 28. All things that we enjoy , all things that we are deprived of , all that we do , all that we suffer ; our losses , troubles , miseries , distresses in which the Apostle instanceth in the following verses , they shall all work together for good ; together with one another , and all with , and in subordination unto the power , grace , and wisdom of God. It may be , we see not how , or by what means it may be Effected : but he is infinitely wise and powerful , who hath undertaken it , and we know little or nothing of his ways . There is nothing that we have , or enjoy , or desire , but it hath turned unto some unto their hurt . Riches have been kept for men unto their hurt . Wisdom and high places have been the ruine of many . Liberty and plenty are to most a snare . Prosperity slayes the foolish . And we are not of our selves , in any measure able to secure our selves from the hurt and poison that is in any of these things , but that they may be our ruine also , as they have already been , and every day are unto multitudes of the Children of men . It is enough to fill the soul of any man with horrour and amazement , to consider the wayes and ends of most of them that are entrusted with this worlds goods . Is it not evident that all their lives they seem industriously to take care that they may perish eternally ? Luxury , riot , oppression , Intemperance ( and of late especially ) blasphemy and Atheism , they usually give up themselves unto . And this is the fruit of their abundance and security . What now if God should deprive us of all these things ? Can any one certainly say , that he is worsted thereby ? might they not have turned unto his everlasting perdition , as well as they do so of thousands as good by nature , and who have had advantages to be as wise as we ? and shall we complain of Gods dispensations about them ? And what shall we say , when he himself hath undertaken to make all things that he guides unto us to work together for our good ? Anxieties of mind , and perplexities of heart about our losses is not that which we are called unto in our troubles ; but this is that which is our duty ; let us Consider whether we Love God or no , whether we are called according to his purpose , if so , all things are well in his hand who can order them for our good and advantage . I hope many a poor foul will from hence under all their trouble be able to say with him that was banished from his Countrey , and found better entertainment elsewhere ; My Friends , I had perished , if I had not perished ; had I not been undone by Fire , it may be I had been ruined in Eternal Fire , God hath made all to work for my good . The end of all these discourses is to evince the reasonableness of the duty of waiting on God , which we are pressing from the Psalmist . Ignorance of God and our selves , is the great principle and cause of all our disquietments . And this ariseth mostly , not from want of light and instruction , but for want of Consideration and Application . The notions insisted on concerning God are obvious and known unto all ; so are these concerning our selves ; but by whom almost are they employed and improved as they ought ? the frame of our spirits is as though we stood upon equal terms with God , and did think with Jonah , that we might do well to be angry with what he doth ; did we rightly consider him , did we stand in awe of him as we ought , It had certainly been otherwise with us . Influence of the Promises into the souls waiting in time of trouble . The nature of them . Having therefore laid down these Considerations from the second Observation taken from the Words ; namely , That Jehovah himself is the proper object of the souls waiting in the condition described ; I shall only add one direction , how we may be enabled to perform and discharge this duty aright , which we have manifested to have been so necessary , so reasonable , so prevalent for the obtaining of relief , and this ariseth from another of the Propositions laid down for the opening of these verses not as yet spoken unto . Namely that The Word of promise is the souls great supportment in waiting for God. So saith the Psalmist ; In his word do I hope , that is , the Word of promise . As the Word in general is the adequate rule of all our Obedience unto God , and Communion with him ; so there are especial parts of it that are suited unto these especial actings of our souls towards him . Thus the Word of Promise , or the Promise in the Word , is that which our faith especially regards , in our hope , trust and waiting on God ; and it is suited to answer unto the immediate actings of our souls therein . From this Word of Promise therefore , that is from these promises doth the soul in its distresses take incouragement to continue waiting on God , and that on these two accounts . 1. Because they are declarative of God , his Mind and his Will : And secondly , because they are communicative of grace and strength to the soul ; of which latter we shall not here treat . 1. The End and Use of the Promise is to declare , reveal and make known God unto Believers , and that in an especial manner in him , and concerning him , which may give them encouragement to wait for him . 1. The promises are a declaration of the Nature of God , especially of his Goodness , Grace and Love. God hath put an impression of all the glorious Excellencies of his nature on his Word , especially as he is in Christ , on the Word of the Gospel . There as in a Glass do we behold his Glory in the face of Jesus Christ. As his Commands express unto us his Holiness , his Threatnings , his Righteousness and Severity ; so do his Promises , his Goodness , Grace , Love and Bounty . And in these things do we learn all that we truly and solidly know of God ; that is , we know him in and by his Word . The soul therefore that in this condition is waiting on , or for God , considers the Representation which he makes of himself , and of his own nature in and by the promises , and receives supportment and encouragement in its duty . For if God teach us by the promises what he is , and what he will be unto us , we have firm ground to expect from him all fruits of Benignity , Kindness and Love. Let the soul frame in it self that Idea of God , which is exhibited in the Promises , and it will powerfully prevail with it to continue in an Expectation of his gracious returns ; they all expressing Goodness , Love , Patience , Forbearance , Long-suffering , Pardoning Mercy , Grace , Bounty , with a full satisfactory reward . This is the beauty of the Lord mentioned with admiration by the Prophet ; How great is his goodness ! how great is his beauty ! Zeph. 9. 17. Which is the great attractive of the soul to adhere constantly unto him . Whatever difficulties arise , whatever temptations interpose , or wearisomeness grows upon us in our streights , troubles , trials and desertions , let us not entertain such thoughts of God as our own perplexed imaginations may be apt to suggest unto us . This would quickly cast us into a thousand impatiencies , misgivings and miscarriages ; but the remembrance of , and meditation on God in his promises as revealed by them , as expressed in them , is suited quite unto other ends and purposes . There appears , yea gloriously shines forth , that Love , that Wisdom , that Goodness , Tenderness and Grace , as cannot but encourage a believing soul to abide in waiting for him . 2. The Word of Promise doth not only express Gods nature as that wherein he proposeth himself unto the contemplation of faith , but it also declares his Will and Purpose of acting towards the soul suitable unto his own Goodness and Grace . For Promises are the declarations of Gods purpose and will to act towards Believers in Christ Jesus , according to the infinite Goodness of his own nature , and this is done in great variety according to the various conditions and wants of them that do believe . They all proceed from the same spring of Infinite Grace , but are branched into innumerable particular streams according as our necessities do require . To these do waiting souls repair for stay and encouragement . Their perplexities principally arise from their misapprehensions of what God is in himself , and of what he will be unto them ; and whither should they repair to be undeceived , but unto that faithfull Representation that he hath made of himself and his Will in the Word of his Grace . For no man hath seen God at any time , the only begotten Son who is in the bosome of the Father , he hath revealed him , John 1. 17. Now the Gospel is nothing but the Word of Promise explained in all the Springs , Causes and Effects of it ; thither must we repair to be instructed in this matter . The imaginations and reasonings of mens hearts will but deceive them in these things . The informations or instructions of other men may do so ; nor have they any truth in them further than they may be resolved into the Word of Promise . Here alone they may find rest and refreshment . The soul of whom we speak , is under troubles , perplexities and distresses as to its outward condition ; pressed with many streights it may be on every hand ; and as to its spiritual estate under various apprehensions of the mind and will of God towards it , as hath before at large been explained ; in this condition it is brought in some measure unto an holy submission unto God , and a patient waiting for the issue of its trials . In this estate it hath many temptations to , and much working of unbelief . The whole of its opposition amounts to this , that it is neglected of God , that its way is hid , and his judgement is passed over from him , that it shall not be at present delivered , nor hereafter saved . What course can any one advise such a one unto for his relief , and to preserve his soul from fainting or deserting the duty of waiting on God wherein he is engaged , but only this , to search and enquire what Revelation God hath made of himself and his Will concerning him in his Word : And this the promise declares . Here he shall find hope , patience , faith , expectation to be all encreased , comforted , encouraged . Herein lyes the duty and safety of any in this condition . Men may bear the first impression of any trouble with the strength , courage and resolution of their natural spirits ; under some continuance of them they may support themselves with former experiences , and other usual springs and means of consolation : But if their wounds prove difficult to be cured , if they despise ordinary remedies , if their diseases are of long continuance , this is that which they must be take themselves unto . They must search into the Word of promise , and learn to measure things not according to the present state and apprehensions of their mind , but according unto what God hath declared concerning them . And there are sundry Excellencies in the promises when hoped in , or trusted in , that tend unto the establishment of the soul in this great duty of waiting . As , 1. That Grace in them , that is , the Good Will of God in Christ , for help , relief , satisfaction , pardon and salvation , is suited unto all particular conditions and wants of the soul. As Light ariseth from the Sun , and is diffused in the beams thereof to the especial use of all creatures , enabled by a visive faculty to make use of it ; so cometh Grace forth from the Eternal Good Will of God in Christ , and is diffused by the promises , with a blessed contemporation unto the conditions and wants of all Believers . There can nothing fall out between God and any soul , but there is grace suited unto it in one promise or another , as clearly and evidently , as if it were given unto him particularly and immediately . And this they find by experience who at any time are enabled to mix effectually a promise with faith . 2. The Word of promise hath a wonderfull mysterious especial impression of God upon it . He doth by it secretly and ineffably communicate himself unto Believers . When God appeared in a dream unto Jacob , he awaked and said , God is in this place and I knew it not . He knew God was every where , but an intimation of his especial presence surprized him . So is a soul surprized when God opens himself and his Grace in a promise unto him . It cryes out , God is here and I knew it not . Such a near approach of God in his Grace it finds , as is accompanied with a refreshing surprizal . 3. There is an especial Engagement of the Veracity and Truth of God in every promise . Grace and Truth are the two ingredients of an Evangelical promise ; the matter and form whereof they do consist . I cannot now stay to shew where in this especial engagement of Truth in the promise doth consist . Besides , it is a thing known and confessed . But it hath an especial influence to support the soul when hoped in , in its duty of waiting . For that hope can never make ashamed or leave the soul unto disappointments , which stayes its self on Divine Veracity under a special engagement . And this is that duty which the Psalmist engageth himself in , and unto the performance of , as the only way to obtain a comfortable interest in that forgiveness which is with God , and all the gracious effects thereof . And in the handling hereof , as we have declared its nature and necessity ; so we have the Psalmists directions for its practice unto persons in the like condition with him , for the attaining of the end by him aimed at ; so that it needs no further Application . That which remains of the Psalm is the Address which he makes unto others , with the encouragement which he gives them to steer the same course with himself ; and this he doth in the two last verses , which to compleat the Exposition of the whole Psalm , I shall briefly explain and pass through , as having already dispatched what I principally aimed at . Verse 7. Let Israel hope in the Lord , for with the Lord there is mercy , and with him is plenteous Redemption . 8. And he shall redeem Israel from all his iniquities . I shall proceed in the opening of these words , according unto the method already insisted on . First , the meaning of the principal words shall be declared ; then the sense and importance of the whole . Thirdly , the Relation that they have unto the condition of the soul expressed in the Psalm must be manifested ; from all which Observations will arise for our Instruction and Directions in the like cases , wherein we are or may be concerned . Let Israel hope in the Lord ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hope Israel in Jehovah . Trust , or expect ; the same word with that , vers . 5. In his word do I hope ; properly , to expect , to look for , which includes hope , and adds some further degree of the souls acting towards God ; it is an earnest looking after the thing hoped for ; expecta ad Dominum ; hope in him , and look up to him ; For with the Lord , quia or quoniam , because , seeing that with the Lord ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy ; the verb substantive , as usual , is omitted , which we supply , there is Mercy , Grace , Bounty , Goodness , Good-will . This word is often joyned with another , discovering its importance , and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodness , or Mercy and Truth . These are , as it were , constituent parts of Gods Promises . It is of Goodness , Grace , Bounty , to promise any undue mercy . And it is of Truth or Faithfulness to make good what is so promised . The LXX . commonly render this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , pardoning mercy , as it is every where used in the New Testament . And with him is plenteous Redemption ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him ; as before speaking unto God , v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee there is ; the meaning of which expression hath been opened at large . Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to redeem ; the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Redemption : This word is often used for a proper Redemption , such as is made by the intervention of a price , and not a meer Assertion unto liberty by power , which is sometimes also called Redemption . Thus it is said of the money that the first born of the children of Israel , which were above the number of the Levites were redeemed with ; that Moses took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Redemption , that is , the Redemption money , the price of their Redemption , Numb . 3. 49. And Psal. 49. 8. The Redemption of mens souls is precious ; it cost a great price . The Redemption then that is with God , relates unto a Price ; Goodness or mercy with respect unto a price , becomes Redemption , that is actively , the cause or means of it . What that price is , see Matth. 20. 20. 1 Pet. 1. 18. Plenteous Redemption , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multa , copi sa , much , abundant , plenteous . It is used both for Quantity and Quality ; much in quantity , or plenteous , abundant , and in Quality , that is , precious , excellent . And it is applied in a good and bad sense ; so it is said of our sins , Ezek. 9. 6. our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are increased or multiplied , or are great ; many in number , and hainous in their nature or quality . And in the other sense , it is applied unto the mercy of God , whereby they are removed ; it is great or plenteous , it is excellent or precious . V. 8. And he , that is , the Lord Jehovah ; he with whom is plenteous Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall redeem ; or make them partakers of that Redemption that is with him . He shall redeem Israel , that is , those who hope and trust in him . From all his iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; his iniquities , that is , of the Elect Israel , and every individual amongst them . But the word signifies trouble as well as sin , especially that trouble or punishment that is for sin . So Cain expresseth himself upon the denunciation of his sentence ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sin , that is , the punishment thou hast denounced against my sin , is too great or heavy for me to bear , Gen. 4. 13. There is a near affinity between sin and trouble ; noxam poena sequitur , punishment is inseparable from iniquity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the word here used signifies either sin with reference unto trouble due to it , or trouble with respect unto sin whence it proceeds . And both may here be well intended . God shall redeem Israel from all his sins and troubles that have ensued thereon . And this is the signification of the words , which indeed are plain and obvious . And these words close up the Psalm . He who began with depths , his own depths of sin and trouble ; out of which , and about which he cryed out unto God , is so incouraged by that prospect of grace and forgiveness with God , which by faith he had obtained , as to preach unto others , and to support them in expectation of deliverance from all their sin and trouble also . And such for the most part are all the exercises and trials of the children of God. Their Entrance may be a strom , but their close is a calm . Their beginning is oftentimes trouble , but their latter end is peace ; peace to themselves , and advantage to the Church of God. For men in all ages coming out of great trials of their own , have been the most instrumental for the good of others . For God doth not greatly exercise any of his , but with some especial end for his own glory . Secondly , The sense and intendment of the Psalmist in these words is to be considered , and that resolves it self into three general parts . 1. An Exhortation or Admonition . Israel hope in the Lord , or expect Jehovah . 2. A ground of Incouragement unto the performance of the Duty exhorted unto ; Because with the Lord there is much , plenteous , abundant , precious Redemption . 3. A gracious Promise of a blessed issue which shall be given unto the performance of this duty . He shall redeem Israel from all his sins , and out of all his troubles . In the Exhortation there occurs , 1. The persons exhorted ; that is , Israel ; not Israel according to the flesh ; for they are not all Israel which are of Israel , Rom. 9. 6. But it is the Israel mentioned , Psal. 73. 1. The whole Israel of God to whom he is good , such as are of a clean heart ; that is , all those who are interested in the Covenant , and do inherit the promise of their forefathers who was first called by that name ? All Believers ; and the Psalmist treats them all in general in this matter . 1. Because there is none of them but have their trials and intanglements about sin , more or less . As there is none that liveth and sinneth not ; so there is none sinneth , and is not intangled and troubled . Perhaps then they are not all of them in the same condition with him , in the depths that he was plunged into . Yet more or less , all and every one of them is so far concerned in sin , as to need his direction . All the Saints of God either have been , or are , or may be in these depths . It is a good saying of Austin on this place , Valde sunt in profundo qui non clamant de profundo . None so in the deep , as they who do not cry and call out of the deep . They are in a deep of security , who are never sensible of a deep of sin . 2. There is none of them , whatever their present condition he , but they may fall into the like depths with those of the Psalmist . There is nothing absolutely in the Covenant , nor in any Promise , to secure them from it . And what befalleth any one Believer , may befall them all . If any one Believer may fall totally away , all may do so , and not leave one in the world , and so an end be put to the Kingdom of Christ , which is no small evidence that they cannot so fall . But they may fall into depths of sin ; that some of them have done so , we have testimonies and instances beyond exception . It is good then that all of them should be prepared for that duty which they may all stand in need of , and a right discharge of it . Besides the duty mentioned , is not absolutely restrained to the condition before described : But it is proper and accommodate unto other seasons also . Therefore are all the Israel of God exhorted unto it . 2. The duty it self , is hoping in Jehovah , with such an hope or trust , as hath an expectation of relief joyned with it . And there are two things included in this duty , 1. The Renuntiation of any hopes in expectation of deliverance either from sin or trouble , any other way ; hope in Jehovah ; this is frequently expressed , where the performance of this duty is mentioned ; see Hos. 14. 3. Jer. 3. 22 , 23. And we have declared the nature of it in the exposition of the 1 , and 2. verses . 2. Expectation from him ; and this also hath been insisted on in the Observations from the verses immediately preceding , wherein also the whole nature of this duty was explained , and directions were given for the due performance of it . Secondly , The incouragement tendred unto this duty , is the next thing in the words ; for with the Lord is plenteous Redemption ; wherein we may observe , 1. What it is that he professeth as the great incouragement unto the duty mentioned , and that is Redemption ; the Redemption that is with God ; upon the matter the same with the forgiveness before mentioned ; Mercy , Pardon , Benignity , Bounty . He doth not bid them hope in the Lord , because they were the seed of Abraham , the peculiar people of God made partakers of priviledges above all the people in the world ; much less because of their worthiness , or that good that was in themselves , but meerly upon the account of mercy in God ; of his Grace , Goodness and Bounty . The Mercy of God , and the Redemption that is with him , is the only ground unto sinners for hope and confidence in him . 2. There are two great Concernments of this Grace , the one expressed , the other implied in the words . The first is , that it is much , plenteous , abundant . That which principally discourageth distressed souls from a comfortable waiting on God , is , their fears lest they should not obtain mercy from him , and that because their sins are so great , and so many ; or attended with such circumstances and aggravations , as that it is impossible they should find acceptance with God. This ground of despondency and unbelief , the Psalmist obviates , by representing the fulness , the plenty , the boundless plenty of the mercy that is with God. It is such as will suit the condition of the greatest sinners in their greatest depths ; the stores of its treasures are inexhaustible . And the force of the exhortation doth not lie so much in this , that there is Redemption with God , as that this Redemption is plenteous or abundant . Secondly , Here is an intimation in the Word it self of that Relation which the Goodness and Grace of God proposed hath to the blood of Christ ; whence it is called Redemption . This , as was shewed in the opening of the words , hath respect unto a price , the price whereby we are bought , that is the blood of Christ. This is that whereby way is made for the exercise of mercy towards sinners ; Redemption , which properly denotes actual deliverance , is said to be with God , or in him , as the effect in the cause . The causes of it are his own Grace , and the blood of Christ. There are these prepared for the redeeming of Believers from sin and trouble , unto his own glory . And herein lyeth the incouragement that the Psalmist proposeth unto the performance of the duty exhorted unto ; namely , to wait on God. It is taken from God himself , as all incouragements unto sinners to draw nigh unto him , and to wait for him , must be . Nothing but himself can give us confidence to go unto him . And it is suited unto the state and condition of the soul under consideration . Redemption and Mercy are suited to give relief from sin and misery . Thirdly , The last verse contains a promise of the issue of the performance of this duty ; He shall redeem his people from all their iniquities . Two things are observable in the words . 1. The Certainty of the Issue or event of the duty mentioned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall ; or , he will redeem ; he will assuredly do so . Now , although this in the Psalmist is given out by Revelation , and is a new promise of God , yet as it relates to the condition of the soul here expressed , and the discovery made by saith of forgiveness and Redemption with God , the Certainty intended in this Assertion is built upon the principles before laid down . Whence therefore doth it appear , whence may we infallibly conclude , that God will redeem his Israel from all their iniquities ? I answer , 1. The Conclusion is drawn from the Nature of God. There is forgiveness and Redemption with him and he will act towards his people suitably to his own nature . There is Redemption with him , and therefore he will redeem ; forgiveness with him , and therefore he will forgive . As the Conclusion is certain and infallible ; that wicked men , ungodly men , shall be destroyed , because God is Righteous and holy ; his Righteousness and Holiness indispensibly requiring their destruction ; so is the Redemption and Salvation of all that believe , certain on this account ; namely , because there is forgiveness with him ; he is good and gracious , and ready to forgive ; his Goodness and Grace requires their Salvation . 2. The Conclusion is certain upon the account of Gods Faithfulness in his Promises . He hath promised ; that those who wait on him shall not be ashamed ; that their expectation shall not be disappointed ; whence the Conclusion is certain , that in his time and way they shall be redeemed . 2. There is the Extent of this deliverance or Redemption ; shall redeem Israel from all their Iniquities . It was shewed in the opening of the verse , that this word denotes either sin procuring trouble , or trouble procured by sin ; and there is a respect unto both , sin and its punishment . From both , from all of both kind , God will redeem his Israel . Not this or that evil ; this or that sin , but from all evil , all sin . He will take all sins from their souls , and wipe all tears from their Eyes . Now God is said to do this on many accounts . 1. On the account of the Great Cause of all actual deliverance and Redemption , the blood of Christ. He hath laid an assured foundation of the whole work ; the price of Redemption is paid , and they shall in due time enjoy the Effects and fruits of it . 2. Of the Actual Communication of the Effects of that Redemption unto them . This is sure to all the Elect of God , to his whole Israel . They shall all be made partakers of them . And this is the end of all the promises of God , and of the grace and mercy promised in them , namely that they should be means to exhibit and give out to Believers that Redemption which is purchased and prepared for them ; and this is done two wayes , 1. Partially , initially and gradually in this life . Here God gives in unto them the pardon of their sins ; being justified freely by his grace ; and in his Sanctification of them through his spirit , gives them delivery from the power and dominion of sin . Many troubles also he delivers them from , and from all as far as they are Poenal , or have any mixture of the Curse in them . 2. Compleatly ; Namely , when he shall have freed them from sin and trouble , and from all the effects and consequents of them , by bringing them unto the enjoyment of himself in Glory . 3. The Words being thus opened , we may briefly in the next place consider what they express , concerning the State , Condition , or Actings of the soul , which are represented in this Psalm . Having himself attained unto the State before described , and being engaged resolvedly into the performance of that duty which would assuredly bring him into an haven of full rest and peace ; the Psalmist applyes himself unto the residue of the Israel of God to give them incouragement unto this duty with himself , from the Experience that he had of a blessed success therein . As if he had said unto them ; Ye are now in Affictions , and under troubles , and that upon the account of your sins and provocations . A condition I Confess sad and deplorable ; but yet there is hope in Israel concerning these things . For consider how it hath been with me , and how the Lord hath dealt with me . I was in depths inexpressible , and saw for a while no way or means of delivery . But God hath been pleased graciously to reveal himself unto me , as God pardoning Iniquity , transgression , and sin ; and in the Consolation , and supportment which I have received thereby ; I am waiting for a full participation of the fruits of his Love. Let me therefore prevail with you who are in the like condition to steer the same course with me . Only let your expectations be fixed in mercy and Soveraign Grace , without any regard unto any priviledge or worth in your selves . Rest in the plenteous redemption , those stores of Grace which are with Jehovah , and according to his faithfulness in his promises , he will deliver you out of all perplexing troubles . Having thus opened the Words , I shall now only name the doctrinal Observations that are tendred from them , and so put a close to these Discourses . As , Obs. 1. The Lord Jehovah is the only hope for sin-distressed souls ; Hope in the Lord : This hath been sufficiently discovered and confirmed on sundry passages in the Psalm . Obs. 2. The Ground of all hope and Expectation of relief in sinners , is meer Grace , Mercy , and Redemption . Hope in the Lord , for with him there is Redemption . All other grounds of hope are false and deceiving . Obs. 3. Inexhaustible stores of Mercy , and Redemption are needful for the incouragement of sinners to rest and wait on God. With him is plentiful Redemption . Such is your misery , so pressing are your fears and disconsolations , that nothing less than boundless Grace , can relieve or support you ; there are therefore such Treasures and stores in God as are suited hereunto . With him is Plenteous Redemption . Obs. 4. The Ground of all the dispensation of Mercy , Goodness , Grace , and forgiveness which is in God to Sinners , is laid in the blood of Christ. Hence it is here called Redemption . Unto this also we have spoken at large before . Obs. 5. All that wait on God on the account of Mercy and Grace shall have an undoubted Issue of peace . He shall redeem Israel ; let him saith God lay hold of my Arm , that he may have peace , and he shall have peace , Isa. 27. 3. Obs. 6. Mercy given to them that wait on God shall in the close and issue , be every way full and satisfying . He shall redeem his people from all their Iniquities . And these Propositions do arise from the words , as absolutely considered , and in themselves . If we mind their Relation unto the peculiar Condition of the soul represented in this Psalm , they will yet afford us the ensuing Observations . Obs. 1. They who out of depths , have by faith and waiting obtained mercy , or are supported in waiting for a sense of believed mercy and forgiveness , are fitted , and only they are fitted to Preach and declare Grace , and mercy unto others . This was the Case with the Psalmist . Upon his emerging out of his own depths and streights , he declares the mercy and redemption whereby he was delivered , unto the whole Israel of God. Obs. 2. A saving participation of Grace and forgiveness leaves a deep Impression of its fulness and excellency on the soul of a sinner ; So was it here with the Psalmist . Having himself obtained Forgiveness , he knows no bounds or measure as it were in the extolling of it . There is with God Mercy , Redemption , Plenteous Redemption , redeeming from all Iniquity ; I have found it so , and so will every one do that shall believe it . Now these Observations might all of them , especially the two last , receive an useful improvement . But whereas what I principally intended from this Psalm , hath been at large insisted on , upon the first verses of it , I shall not here further draw forth any Meditations upon them , but content my self with the Exposition that hath been given of the design of the Psalmist , and sense of his words in these last verses . FINIS . Notes, typically marginal, from the original text Notes for div A53721-e350 1. Out of the depths have I cryed unto thee , O Lord. 2. Lord , hear my voice , let thine ears be attentive to the voyce of my supplications . 3. If thou , Lord , shouldst mark iniquities , O Lord , who shall stand ? 4. But there is forgiveness with thee : that thou maist be feared . 5. I wait for the Lord , my soul doth wait , and in his word do I hope . 6. My soul waiteth for the Lord , more than they , that watch for the morning , I say , more than they that watch for the morning . 7. Let Israel hope in the Lord , for with the Lord there is mercy , and with him is plenteous Redemption . 8. And he shall redeem Israel from all his Iniquities . General Scope of the whole Psalm . The two first Verses opened . Depths of trouble on the account of Sin. Depths of Sin , wherein they consist . The Nature and Extent of supplies of Grace according to the Covenant . The Power of Indwelling Sin. Gods Soveraignty in dealing with Believers in their sins . Sins occasioning great distresses . Aggravations of sins causing distresses . The second Verse opened . Actings of a Believer under distress from sin . False ways of relieving souls in distress . Earnestness of a distressed soul in its Applications unto God. Grounds of earnestness in Applications unto God. Earnestness &c. wherein it consisteth . Verse 3. opened . Propositions from Verse 3. Terror arising from a sense of the guilt of sin . Gods marking sin , and mans salvation inconsistent . The souls . actings towards a Recovery . Sense of sin , wherein it consists . Nature and Causes of Gospel convictions of sin . Acknowledgement of sin , the true nature of it . Self-condemnation , wherein it consists . Miscarriages in persons convinced of sin . The fourth Verse opened . Doctrinal Observations from V. 4. No approaching unto God , without a discovery of forgiveness . Forgiveness a great Mysterie . Testimony of a natural consciscience , against the forgiveness of sin . Testimony of the Law against the forgiveness of sin . False Presumptions of Forgiveness . The true Nature of Gospel forgiveness . Forgiveness , as it relates to the Nature of God. Forgiveness as it relates to the free Acts of Gods Will. Forgiveness as it hath respect to the blood of Christ. Forgiveness as it relates unto the Promise . What faith respects in Forgiveness . Forgiveness discovered to Faith alone . Discovery of Forgiveness a great supportment . Particular Assurance attainable . Duty of Believers to endeavour Assurance . Causes and Effects of Assurance . Saving Faith where there is no Assurance . Discovery of forgiveness a great supportment to intangled souls . Effects of the Discovery of Forgiveness in God. Means whereby a Discovery of Forgiveness yields supportment . Abiding with God , wherein it consisteth . Waiting on God from a Discovery of Forgiveness . Discovery of Forgiveness prepares the soul to receive it . Vain pretences of Faith discovered . Essential properties of Gods nature how made known . Free Acts of Gods Will , how they may be known . Forgiveness not revealed by the work of Providence about the first sin . Forgiveness discovered in the first Promise . Sacrifices an Evidence of Forgiveness . Forgiveness with God , manifested by his Prescription of Repentance . Confirmation of the Truth of Forgiveness necessary . Necessity of producing Arguments to prove forgiveness . Some sinners actually pardoned and accepted with God. Patience of God towards the World , an evidence of forgiveness . Experience of the Saints giveing Testimony to Forgiveness . The Evidence that is in Spiritual Experience . Religious Worship of sinners , an Evidence of Forgiveness with God. Especial Ordinances evidencing forgiveness . Prayer for the Pardon of sin commanded . Forgiveness manifested in the New Covenant . Nature , Use and End of the first Covenant . Reason of Alteration of the first Covenant . Forgiveness confirmed by the Oath of God. Forgiveness confirmed by the Name of God. 〈◊〉 , of Gods Nature , manifesting Forgiveness . What it is to give Glory to God. Glory arising to God by Forgiveness . Forgiveness manifested in the Death of Christ. Our Obligation unto mutual forgiveness , proves forgiveness in God. Properties of Divine forgiveness . Forgiveness believed by Few . Exhortations unto Believing . Terms of Peace with God , Equal and Holy. Certainty of the final Ruine of them who believe not . Exhortation to Believing enforced . Christ the only Judge of our spiritual condition . Self-condemnation consistent with Gospel Justification and Peace . Gospel Assurance , wherein it consisteth . Sense of sin consistent with Assurance . Sorrow for sin consistent with Assurance . Sense of the power of sin consistent with Assurance . Fears and Temptations consistent with Assurance . The Nature and Effects of Gospel Assurance . Effects of Gospel Assurance in Believers . Waiting necessary to obtain Peace . Search of Sin necessary to consolation . Unbelief and Jealousie distinguished . Different Effects of Unbelief and Jealousie . Differences between faith and spiritual sense . Spiritual sense wherein it consists . Foundation and Spiritual Building distinguished . Complaints fruitless and heartless to be avoided . Hasty Expressions concerning God to be avoided . Judgement of mens states in the hand of Christ alone . The least Appearances of Grace to be improved . Afflictions a cause of spiritual disquictments . Means of the Aggravation of Affliction . Rules to be observed concerning Afflictions . Objections against Believing , from the State of the Soul. Two different estates whereunto all men belong . Saving Grace specifically distinct from common Grace . Difference between the State of Grace and Nature discernable . Believers may know themselves to be born of God. Rules whereby men may judge of their Condition in respect of Inherent Grace . Objections from weakness in Duty , and the power of Sin. V. 5 , 6. V. 5 , & 6. opened . Waiting the first fruit of Faith in a way of Duty . Waiting on God wherein it consists . God himself the Object of our Waiting . Waiting on God whence so necessary . Considerations of Gods Being and Attributes rendring Waiting necessary . Considerations of Gods Righteousness in his Judgements . Considerations of our own Condition tending to Humble us . Supportment in trouble from the Word of Promise . Psal. 130. v. 7 , 8. Exposition of vers . 7 , & 8.