The Difference Between the Spots of the Godly and of the Wicked, Sermon 4
The Fourth SERMON. Auguſt the 23d, 1645.
I Shall ſpeak to one or two particulars more about this, (and then we come to the laſt thing propounded in the opening of this point▪)
The behaviour of the heart of a Child of God toward this ſin.
The ſins of the Saints they drive them to Jeſus Chriſt: If there be any truth of grace, though weak, thy ſins will drive thee to Jeſus Chriſt, not drive thee from him, but drive thee to him: And make thee priſe Jeſus Chriſt as the Immaculate Lamb of God that is come into the World to take away thy ſin: It will make thee ſet a high price upon Chriſt, and cauſe thy heart to follow him with all thy might: Wicked men when they ſin, they turnaway from God and from Chriſt; and the things of Chriſt are leſs ſavoury to them: But the Saints when they ſin, they are put upon the ſeeking after Chriſt, and priſing of him ſo much the more.
Laſtly, Their very ſin makes them to long for Heaven: O wretched man that I am! ſaith Paul, who ſhall deliver me from this body of death? Thanks be to God through Jeſus Chriſt, &c. O! he flies to Chriſt, and he deſires to be preſent with Chriſt: & ſo the Saints they long for Heaven upon this ground above all other grounds and reaſons, namely, becauſe they know they ſhall never be delivered from the body of ſin and death that they carry about with them, till they come to Heaven, and therefore they priſe the ſtate of Heaven as a glorious ſtate, becauſe they ſhall never ſin more againſt God:—I put it now, in the name of God, to your conſciences this day; you ſay you hope to go to Heaven, what's that for which you priſe Heaven moſt? why, a gracious heart would ſay, O Lord, though I endure ſome ſorrows and afflictions here, yet thou knoweſt that the great burden of all, it is the burden of my ſin; and when I ſhall be taken out of this world, I know I ſhall never ſin more, never ſin more againſt thee. O that day! when ſhall that day come that my ſoul ſhall never ſin more againſt that God that I do love? Thou that knoweſt all things, knoweſt, that this is my deſire after Heaven upon this ground, above all other grounds whatſoever: Are you able to ſay ſo as in the peſence of God? this would be a good argument indeed, that though there be ſome ſpots, yet they may be the ſpots of Gods Children: And if it be ſo with thee, then attend to the next point, and that is—
The different dealings of God with his Children in regard of their ſin, with his dealings with the wicked and ungodly in regard of their ſins—As the behaviour of thy ſoul in reſpect of thy ſin, is different from the wicked; ſo the behaviour of God towards thee will be very different from that of his towards the wicked and ungodly: They may not think to eſcape, ſo as thou mayeſt eſcape.
Firſt, As in the firſt place: If a Child of God ſins, yet he hath a pardon laid up for his ſin, yea a pardon laid up before the ſin is committed; I do not ſay, the pardon actually applyed, but laid up; for to ſay the thing is actually pardoned before committed, it's ſcarce Engliſh, much leſs Divinity: For whatever it be in Gods account, or what God will do, yet when we ſay the ſinner is pardoned, it notes ſome work of God upon the Creation actual in being: As when we ſay the World was created, it was not created from eternity, why, it's a work of God upon the creation, therefore it has a Time: And ſo, what's a work of God in Himſelf? that is from eternity. But what's a work of God upon the creature, that's in time; without any change in Gods nature, any more-then the creating of the World did change his nature; there are for givneſſes with thee that thou mayeſt be feared; they lie up with thee: there are Pardons that lie up with God, there is an Atonement made for the ſins of Gods Children, for the ſins that they have committed, and ſins that they ſhall commit: I ſay, an Atonement is made even for them, and a ranſom is paid: Jeſus Chriſt did tender up himſelf to the Father for a ranſom for all the ſins of the elect, it's laid up there: So ſaith the Apoſtle 1 John 2, 2. I write unto you, little Children, that ye ſin not, and if any man ſin, (that I ſhall take notice of by and by) we have an Advocate with the Father, and he is the propitiation for our ſins: So that when an ungodly man ſins, there the ſentence of death comes out againſt him; But the Lord ſaith concerning his Children. Let their ſouls be pardoned, for I have found a ranſom: Thou ſayeſt, the beſt have their ſin; True, but one man hath a ranſom, hath a price paid for his ſin, and thou haſt none, none for ought thou knoweſt: In that condition wherein thou art, thou canſt not know that thou haſt any: Here's the difference between Gods dealing with his Children & others, one ſins, and the Lord acknowledges a propitiation preſently, a ranſom, a price, a pardon that's laid in; but he acknowledges it not for thee.
Secondly, Yea, in the Second place, the Children of God when they ſin, their condition is far different from the ſin of the wicked; they have not only a price paid, and a pardon laid up; But you will ſay, how in caſe they do not ſue out their pardon? I confeſs if they ſue it not out, they have not the comfort of it: But yet the Scripture tells us, they have an Advocate with the Fathe—If they through ignorance do not know their ſin, how can they ſue out their pardon? yet they have an advocate with the Father continually, and it's the work of Jeſus Chriſt at the right hand of the Father, to be an Advocate to plead for believers, with the Father; when ever they ſin againſt the Father, there ſtands Chriſt their Advocate pleading, he watches if there come in any accuſations againſt them; if the Law, or the Devil, or conſcience ſhal ſend up an accuſation, Chriſt ſtands as an Advocate to plead their cauſe: you know I ſuppoſe what an Advocate in Law doth mean; he ſtands to plead the cauſe of his Client; & whatſoever comes in againſt him, he is made acquainted withall, that he may ſtand to plead: This is the caſe of the Children of God; notwithſtanding their ſin, they have an Advocate with the Father: In 1 John 2. 1. My little Children, theſe things write I unto you, that ye ſin not; ye ought not to ſin, take heed of ſinning; But if ye do, you have an advoc te with he Father, Jeſus Chriſt the righteous:—Theſe things that I am ſpeaking, I confeſs may prove dangerous to wicked carnal hearts, that are ready to turn the Grace of God into wantonneſs; but by that they may know, what I ſay belongs not to them, that their ſpots are not the ſpots of Gods Children: Thoſe that ſhall hear of this, and be hardened, or emb…ldned in ſin the more, there need no other Argument to prove that their ſpots a… n…ne …f the ſpots of Gods Children, than that: And therefore that what I ſay doth not at all belong to ſuch: but how ever, it doth belong to many of the Children of God, and therefore they muſt have their portion, though ſuch as it belongs not to will be …eady to ſnatch at it: And that's the ſecond thing, in the different way of Gods dealing with his Children when they ſin, and with the ungodly: Thou ſinneſt as others do: Thy ſin for the Act may be the ſame; but when thou haſt ſinned, who ſtands before the Father to plead thy cauſe? what hath Chriſt to do with thee? or thee to do with him? but rather thy Conſcience, and Law, and Devil ſtands pleading againſt thee, and none to anſwer for thee.
But, Thirdly, When a godly Man ſins, God deals with him not according to the Law of Juſtice, but according to the Law of Grace; We are not under the Law (ſaith the Apoſtle concerning believers) but under grace; when another ſins, the Law paſſes preſently upon him; but ſaith the Apoſtle in Rom. 8. 1. There is no condemnation to them that are in Chriſt Jeſus. The Law cannot paſs upon them to condemn them: They are not to be dealt withall according to the Law, but according to Grace: Now the ungodly when they ſin, they are dealt withal according to the Law, God will do them no wrong, but the Law muſt paſs upon them.
Yea, not onelyonly ſo, but they are delivered from the Law, and from all the curſe of the Law; I, the Lord hath promiſed that he will ſpare them as a Man doth his onelyonly Son that ſerves him: In Mal. 3. laſt. If thou be'ſt a Child, this is thy portion; And they ſhall be mine, ſaith the Lord of Hoſts, in that day when I make up my Jewels, and I will ſpare them as a Man ſpareth his onelyonly Son that ſerves him: This is a Text that hath a treaſury of comfort in it to thoſe that are Gods Children, that can by thoſe former notes of the difference of ſin, and their different behaviours towards their ſin, approve themſelves that they belong to God; here's the promiſe, That the Lord will ſpare them as a Father ſpareth his own Son that ſerves him: A Father will not caſt cut his Son from his Houſe, and diſinherit him for every offence that he doth commit; neither will God deal ſo with his Children, though they have ſpots, though they have infimities: And hence we find that God takes advantage againſt ſome for a little ſin, and ſpares another though he be guilty of a greater ſin: Gods mercy is his own, he may deal with his mercy as he pleaſes; he will do juſtly with all, but he will be merciful to whom he pleaſes; and hence it is the Scripture holds forth this, that ſome men the Lord hath taken advantage againſt for ſome ſmaller ſin, and other men the Lord hath ſpa…'d when they have been guilty of ſome greater ſin; As that notable example of Saul, comparing that with David: David was one of Gods Children, and had ſpots, I, foul ones; Saul he was none of Gods Child, and he had his ſpots, and ſome of them was not ſo foul in regard of the nature of them, as Davids were, and yet ſee the different dealing of God with Saul and David; for Saul, you ſhall find that God rejects him utterly, and what for? In 1 Sam. 13. 13. You may ſee wherefore God would reject Saul: And Samuel ſaid to Saul, Thou haſt done fooliſhly, thou haſt not kept the commandment of the Lord thy God, which he commanded thee; for now would the Lord have eſtabliſhed thy kingdom upon Iſrael for ever; But now thy kingdom ſhall not continue:—As if Samuel ſhould have ſaid, Well, this is the thing for which God will cut thee off, and cut off thy kingdom:—Why, what was it? if you examine the thing what it was, it was nothing but this, That there was an agreement between Saul and Samuel, that Samuel ſhould come to him at ſuch a time: Well, Samuel did not come juſt at the time, or ſtaid, as Saul thought, ſomewhat too long: Saul was brought into great ſtraits, the Philiſtines came upon him (his enemies:) Now upon this, being in ſuch great ſtraits, Saul had not ſought to God for Gods preſence with him in the battel; now thought Saul, I have ſtaid for Samuel all this time, and he comes not, and rather then I will go out to battel without making ſupplication to God, and offering ſacrifice, I will for this once venture upon it my ſelf, for ſo he ſaith in the 12 ver. It was a burnt …ffering: It was to the Lord, it was in the time of my ſtraits, and I forc't my ſelf to it too: I was not ſo ready and forward to do it, it was in an abſolute neceſſity, as I thought; and yet this is the ſin for which Saul muſt be cut off and rejected, and his kingdom not to continue—You will ſay now, what was this to the ſin of David, of Murder, and Adulterry? Thoſe were ſins of another nature; well, what if they were, yet David was a Child, and Saul was not, and therefore he will pardon one, and condemn the other; and who can ſay to God, what doſt thou?
And again, another ſin of Saul you ſhall find in 1 Sam. 15. God required of Saul to go againſt Amalek, & utterly to deſtroy him. Well, Saul did do according to Gods command, and made a great ſlaughter, but he kept onelyonly ſome of the Cattel and the fat ones; but he profeſt he kept them not for his own advantage. it was that he might offer for ſacrifice to God: Now Samuel comes to him, though Saul had thought he had done nothing but that which God was pleaſed withal, for he ſtands to juſtifie himſelf in the 20 v. And Saul ſaid unto Samuel, yea, I have obeyed the voice of the Lord, and have gone the way which the Lord ſent me, and have brought Agag the King of Amalek, and have utterly deſtroyed the Amalakites: I have done what God ſent me about. Now Samuel he comes and convinces him, that he had not done what God had ſent him to do; why? becauſe he had ſpar'd ſome of the Cattel—Now Saul excuſes himſelf afterwards to Samuel in v. 12. The people took of the ſpoyle, Sheep and Oxen, the chief of the things which ſhould have been utterly deſtroyed, to ſacrifice unto the Lord thy God is Gilgal: But mark what Samuel ſaith in the 22 v. Hath the Lord as great delight in burnt-offerings and ſacrifices, as in obeying the voice of the Lord? behold, to obey is better then ſacrifice; and to hearken, then the fat of Rams; for Rebellion is as the ſin of witchcraft, and ſtubborneſs is as iniquity and idolatry; becauſe thou haſt rejected the word of the Lord, the Lord hath alſo rejected thee from being King:—Theſe Scriptures might make any mans heart to tremble, and not to dare to venture upon ſins that he thinks to be ſmaller ſins; one would think that upon the conſideration of theſe Scriptures, that no man ever living ſhould be heard to plead this, and ſay, Why, godly people commit as great ſins as they do: Why, David committed as great ſins as I, and ſo others. But what if they did? They may be pardoned for their greater, and thou mayeſt be damn'd eternally for thy leſs: God will deal as a Father with his Children, …o ſpare thoſe that are his: And that's another particular in the different way of Gods dealings with his people.
Fourthly, The Children of God when they …in, yet they have the robes of the righteouſneſs of the Son of God to cover them, even from God himſelf; not to cover them ſo but God knows them; for that's either ſimplicity or blaſphemy, one of the two, to ſay that God ſees them not: But to cover, that is, that they ſhall be taken ſo far from the eye of God, that he ſhall never look upon them to charge them with them, but that they ſhall appear before him through the Robes of the righteouſneſs of Chriſt as ſpotleſs, being juſtified through him. So in Pſal. 32. Bleſſed is the Man whoſe ſin is forgiven, and whoſe iniquity is covered; all their ſpots are covered and the Lord looks upon them as amiable and lovely in his eye: But now thou haſt nothine to cover thy ſpots, but thy excuſes. See the different condition of a believer, and another man. One man ſins againſt God, and what hath he to cover his ſins? Excuſes, deny als, or lies, and there's all. I, but now the of ther he ſins againſt God, and by Faith applye the precious robe of the righteouſneſs of Jeſus Chriſt, and ſo covers himſelf before God Which do you think is the better covering Her's the difference between a Child of God and you.
Fifthly, And then faſtly: Gods Children though they ſin, yet ſtill they are in covenat with God; God hath taken them in to an … ▪ verlaſting covenant with himſelf, that ſhall … ver be broken: Though they do offend, … God will not charge it upon them as the breach of that great covenant of grace that God hath made with them in his Son, that's an everlaſting covenant; God hath made a covenant to unire their hearts to fear his name, that he will never depart from them; and that he will put his fear into their hearts, and they ſhall never depart from him, notwithſtanding all their infirmities: This muſt be made good, this covenant that God hath made with them, muſt ſtand. Now, O what a different condition is one in, from the other—Now though there may be thoughts in wicked hearts to abuſe theſe things, yet I name them to this end, that you may ſee the exceeding difference between the ſtate of one, and the ſtate of the other; and that ſo by this you may be reſtleſs in your own ſpirits, till you come to know that you are in the ſtate of theſe men that are ſo happy, that is, that you are of the Number of Gods Children—I ſhall not need to ſtand to give further notes and evidences; for the very opening of the point about the defferent behaviour of one in reſpect of their ſin, from the other, will be enough to ſhew who are in this condition; and who not, whom God will deal with all in this gracious manner in reſpect of their ſin, and whom not:—However, men of the World will deal ſo much the more harſhly with thoſe that do offend; if they can take any one that makes profeſſion of Religion tripping in any thing, they will be more ſevere againſt them, than againſt others, becauſe of their profeſſion. Well, God doth not do ſo, if there be uprightneſs in the heart—No, you will ſay, it's not becauſe of that, but becauſe of cloaking wickedneſs with their profeſſion: Well, if you be ſure your hearts be right in that, that profeſſion your ſouls do love, and therefore it is the great grief of your ſouls that any one that makes profeſſion of Religion ſhould diſhonour it by wicked courſes; then (I ſay) can you approve your hearts before God, that your hearts are griev'd and troubled, and not rejoyce at it, that you can ſind any advantage againſt profeſſion, as ſome do?—Then I confeſs, if the thing be vile and foul, and ſuch a thing as you cannot in charity ſee that it may ſtand with truth of grace, to be a meer infirmity, but a wickedneſs: then you may follow it to the very foot and bottom; and thoſe that ſhall trouble the people of God with groſs and vile ſins, and think to colour them over with profeſſion of Religion, it's juſt with God they ſhould be troubled: But if we have time, we ſhall ſpeak ſomewhat to that in the cloſe of all▪ We come now to the Application of th… point, onelyonly this caution about this thing.
Cau. Take heed that you deceive not your hearts about this thing: If a Man have two Children, one is godly, and the other is proeen; if they can have an advantage over one that is the more godly, they will be more bitter to him than the other; and if they have two Servants, one godly the other profane, why, the profane one ſhall fare better then the godly, if they can have but the leaſt advantage againſt them: Well, howſoever thou deal'ſt with Children or Servants when thou haſt taken them in a fault, that the wicked find more favour from thee, yet God deals otherwiſe, his Children ſhall find favour from him: OnelyOnly let them take heed that they do not turn their hands to wickedneſs, or their hearts to folly, becauſe of this.
APPLICATION.
By way of Application.
In the firſt place, Hence then by all that hath been ſaid in the opening of this difference, we may ſee full ground for the anſwering of the fooliſh carnal plea's of the men of the World for their ſin; which was, I told you, the main reaſon I pitcht upon this Subject: This it is hardens men in their ſin, why, Becauſe all have their ſins; methinks by what hath been ſaid, one would think that this plea ſhould never be heard any more, among any that profeſs any knowledg in the Scripture, that it ſhould never come out of your mouths, that do but underſtand any thing of Scripture:—What, wilt thou that art a wicked vile wretch, plead for thy wickedneſs, that the beſt have their ſins? Thou that goeſt on in a conſtant way and courſe of ungodlineſs, wilt thou plead that all have their ſins? thou canſt not be provok't, but thou ſweareſt and flyeſt in the face of God; thou that haſt a heart not ſavouring any thing of God, nor never found any work of the Holy Ghoſt upon thy ſoul, doſt thou ſay that all have their ſins? God will find out a difference of ſin. Rev. 1. 14. It's ſaid of Chriſt, that his eyes were like a flame of fire: O! Chriſt hath fiery eyes that will pierce through and through thee, wil ſee a great deal of difference between the ſin of one, and the ſin of the other:—I hou thinkeſt it enough to plead this, That the beſt have their faults, I beſeech you let me reaſon it a little with you about this—The beſt, ſay you, have their faults; So ſay I too; but the worſt have ſome good in them, materially good: Why may not this be as good a reaſon as thine?—There are ſome that are ſav'd, and yet committed ſin as well as I; ſo ſay I, there are ſome in Hell, and yet have done as much good perhaps as ever thou. Why is not the reaſoning of one ſide as good as the other?—Thou telleſt me, that thou ſinneſt ſometimes, and ſo did David and Peter—I'le tell thee of Saul, I'le tel thee of Ahab, I'le tell thee of Herod; thou thinkeſt that David and Peter committed as great ſins as thou-Why, Saul and Ahab, and Herod, and it may be Judas hath done as much good as ever thou, and yet they in Hell; as Saul that I ſpake before of, he ſinn'd, yet it was not greater than thine; yet he did many good things, I have obeyed the Commandment of the Lord—And Ahab when the Prophet reproved him, he went and humbled himſelf in ſackcloth for his ſin: When haſt thou ever done ſo for thy ſin?—And Herod heard John Baptiſt gladly, and reformed many things: Surely the Argument wil hold as well, That ſuch as are in Hell have done as much good as I have, as ſome that are in Heaven have committed as great ſins as I have: O! it's not enough for thee that others do ſin; they may be ſav'd, and yet thou mayeſt eternally be deſtroyed: This will not be a plea to a mans Conſcience, if it be inlightened, when he comes upon his ſick-bed, & death-bed: Though now thou canſt put off thy Conſcience with this, that every one hath their ſin, but when thou comeſt upon thy ſick-bed, and death-bed, if God inlighten thy Conſcience, O, it will not be anſwer enough for thee, when thou feeſt thou art going before the great God, to receive the ſentence of thy eternal doom, then thou wilt have ſuch miſs-givings in thy Conſcience; O! but what if it prove that my ſins be of another nature different from the ſins of the godly, if it prove ſo, I am undone, I am cut off for ever.
Wherefore, in the ſecond place, what you have heard from this point, ſhould teach you to be very careful in the examining of your ſins, and in labouring to find out of what nature your ſins are: As we read in the Law, they were ſhut up when there was but a ſuſpition that their diſeaſe was Lepotous: They were to be ſhut up for ſeven dayes upon meer ſuſpition: O that God would but give thee a heart, even to ſhut up thy ſelf, that is, to be thinking in thy reured Meditations, of what nature thy ſin is: It is uſual with thoſe that are godly; with the Children of God, to be afraid (upon any ſin they commit) that their ſin is not the ſin of Gods Children, you ſhall have them ready to ſay, Lord, did ever any of Gods Children do thus? is this ſuch an evil as can belong to a Child of God? is it poſſible that one that hath ſo much …ears as I, ſo many mercies as I, ſuch enlightnings as I, ſuch workings of the ſpirit as I; is it poſſible that there can be true grace, and yet that I ſhould again fall into ſuch and ſuch a ſin? One that is a Child of God; is afraid of every ſin, leſt it be of that nature as cannot ſtand with the truth of grace—Thou art ready to think that any thing may ſtand with the truth of grace, and with the ſtate of grace; but one that knows what ſin is, will be afraid of every thing; but moſt people are ſo confident, that they give ſatisfaction to themſelves in any way of wickedneſs: We have all our infirmities and there's an end; as if there were no difference between one and another. O that God would cauſe this point to ring in thine ears, when thy Conſcience tells thee of thy ſin, that there is a great deal of difference between tho one and the other; and the truth is, till thou haſt upon examination found this out, that thou canſt with comfort, as in the preſence of God, ſay, that though I have infirmities and ſins, yet upon the examination of my heart, and upon thoſe rules that have been given out in thy word, I ſee hope that my ſin is no other but the ſpot of Gods Children; and if it be ſo, then the
Third Uſe is a Uſe of conſolation to all thoſe that have many infirmities, and are burdened with them: Thou haſt ſpots upon thee, and doſt thou find the behaviour of thy ſoul towards them, as heretofore thou haſt heard? be of good comfort in this, that there is no cauſe that thou ſhould raze the foundation upon every failing that thou ſeeſt to be in thy ſelf; this is a wrong to Jeſus Chriſt; and to the Covenant of grace, for one that hath approved himſelf to God upon examination, and hath found the work of grace, upon every failing to raze the very foundation, and think, Surely all that I have done is nought, it's all nothing, it's all but hypocriſie: It's fit indeed for thee upon thy ſin, to examine, and to be humbled; let thy ſin be matter for thy humilation, but not matter for thy diſcouragement, not for the razing of the Foundation; to ſay, Well, I ſhall at length one day periſh by the hands of Saul; God will caſt me off at length, ſuch a wretched creature as I am; Take heed of that: Thoſe that are acquainted with the way of the Goſpel, they know how to be deeply humbled for their ſin, and yet not to be diſcouraged by their ſin.
And further, As thou ſhouldeſt not raze the Foundation, ſo thou ſhouldeſt not be afraid to come into Gods preſence. Thou haſt failed indeed, thou muſt come into Gods preſence, onelyonly take heed of coming boldly, and impudently, as many there are that abuſe the Grace of God, and think becauſe of Chriſt, they may come with impudence; no, the grace of Chriſt doth not at all hinder humiliation, but furthers humiliation, makes it Evangellical indeed; and ſo thou being humbled for thy ſin, thou mayeſt then come with an holy boldneſs into Gods preſence; do not think to fly the preſence of God, becauſe thou haſt ſinned and offended …im. As a loving Father, it were a diſhonour …o him if upon every failing of his Child, his …hild ſhould ſhake and tremble ſo, as not to …are to come into the room where he were; do …ou think this were a commendation for a Fa…her? If you inquire what this Child hath done, …t may be he hath fail'd in ſome petty thing; …e hath perhaps tarried half a quarter of an …our longer than his Father would have him …n ſuch a buſineſs, or not managed ſuch or ſuch … buſineſs to the full, as his Father required of …im; and upon this he dar'd not come into his …reſence; ſurely we would conclude that this Man had not the bowels of a Father in him: Now if you would conclude ſo concerning men, then why wilt thou put this diſhonour upon God himſelf, that hath the affections of … Father in him? And if there be any compaſſion in Fathers towards their Children, yet it …s not ſo much as one drop of that infinite ocean that is in God; and therefore let not e…ery failing of thine make the afraid to come …nto the preſence of God, come to him yet as … Father, being humbled before him, and ap…lying the righteouſneſs of his Son.
And then further, Let the conſideration of …his be of comfort to thee (when thou haſt committed ſin againſt God, if thou be'ſt ſuch a oneas hath been ſpoken of) in remembring the Covenant that God hath made with thee, and bleſs God for the Covenant that he hath made with thee in Chriſt, and the difference that God hath made between thee and others in this thing; magnifie his free grace in the Govenant of grace, for from thence is it that thy ſpot ſhall not be a deadly ſpot; and God will not deal with thee as with the wicked: certainly this is not from the nature of thy ſin, for that may be as hainous as the ſins of the other, but that that makes the difference is the free-grace of God in Chriſt. O bleſſed be God for the Covenant of grace that hath made the difference. I remember I have read of Luther, he indeed ſaith when he was a Monk, though he were Conſcientious then, yet then whenſoever he committed any ſin againſt God, his Conſcience did ſo flye in his face, that he thought he was rejected utterly of God, til God made him know that Covenant of his grace in Chriſt; and then he thought he heard ſuch a voice ſpeaking to him, Oh Martin, do not deſpair, for thou ſhalt, as long as thou liveſt here in the fleſh, ſin againſt God; onelyonly do thou luſtily oppoſe thy ſin, and reſiſt thy ſin, and then know, that thou art not under the Law, but under grace: It is from hence that there is this difference, therefore bleſs God that ever he reveal'd this Covenant of grace to thy ſoul.
And then likewiſe, let this comfort thee; le… it be a means to ſet thy heart ſo much the more againſt ſin, to take heed of ſin: O take heed of abuſing this grace of God: Here will be the ſign whether all this comfort belong to thee or no: If the more thou heareſt it, the more thy heart doth lothe ſin, and thou art the more afraid of ſin becauſe of this, thou doſt the more labour to bleanſe thy fleſh and ſpirit from all the polutions of it. Canſt thou ſay thus as in the preſence of God: Lord, when I hear of theſe things, of that bleſſed grace of thine in the Goſpel, what a difference thou art pleaſed to make between one and the other; why, Lord, it breaks my heart, and it makes me more afraid of ſin than any thing in the World: Then thou mayeſt freely apply the comfort that is here, out of this Scripture.
And laſtly, Let me ſpeak to thoſe to whom this Conſolation doth belong, That thou hadſt heed take heed to thy ſelf, that thou preſerveſt this thy conſolation; for without great care it will hardly be preſerved—I mean by that, this: Thou hadſt need take heed that thou keepeſt thy Conſcience as clean as may be, that thou mayeſt have a clear diſcerning of the difference of Gods dealing between one and the other.
And therefore, take, heed firſt of any ſins againſt light; hath ever God given thee that comfort to thy ſoul, that though thou haſt many failings, yet that God looks upon thee with another eye than upon the wicked? I ſay take heed ever after of any ſin againſt conſcience: Take heed of repeating that ſame ſin again and again—Take heed of lying in ſin a long time: And take heed of being hardned in ſin: For if ever thou ſhouldſt fall to ſin againſt Light, againſt thy Conſcience, thou wilt hardly be able to diſcern any difference between thy ſin and the ſin of the wicked: And therefore look to thy ſelf in this thing: Oh let thoſe that are godly, take heed that they bring not themſelves, in regard of their own ſenſe. in to as lamentable a condition as the wicked are, to have as much horrors of Conſcience in their own ſeeling, as thewicked and ungodly have O how great a pity is it that thoſe between whom and the wicked, God hath made ſo great a difference, yet that through their negligence they ſhall bring themſelves into as great a horror as the wicked and ungodly are in!
And laſtly, That this may not be abuſed, let thoſe that pretend unto God, and ſay they are his Children, and they are in the Covenant of grace, and ſpeak much of fr…e-grace, and yet by their wicked ſcandalous lives do manifeſt that indeed they are not Gods Children; let them know, that their ſpots are the worſt ſpots of all, they are not onelyonly the ſpots of wicked men, but even have the ſpots of Devils upon them: If any ſpot be a loathſome, an accurſed, an abominable ſpot, it is the ſpot of a Man or Woman that makes much profeſſion of the Goſpel, and yet lives a ſcandalous, wicked, and ungodly life:—And eſpecially, there are ſome whoſe ſpots are ſuch as the heart of a man cannot but tremble at the very thoughts of them; Thoſe that will put off their ſin even to God himſelf: They take liberty to ſin, and ſay they can do nothing without him: and ſo give way to wickedneſs, and think if God would give them more grace, then they ſhould do better; but till then they can not be better; and ſo what blame there is, they lay it upon God himſelf: O what a ſpot is this, that thou wilt caſt thy ſin upon the infinite pure God! It's very obſervable in this Text: They have corrupted themſelves, their ſpot is not the ſpot of Gods Children. Oh do not think to caſt it upon God; as if Moſes ſhould have ſaid, Do not you think to caſt your ſin upon God, for you have corrupted your ſelves, and your ſpot is not the ſpot of Gods Children.
And then for others that take liberty in ſin; they think that all their ſin is done away by the blood of Jeſus Chriſt, and therefore they may take liberty; and though they dare not ſay, That therefore they may, yet this is the language of their hearts and lives, many that in theſe latter dayes hath ſpoken much about the Covenant of free grace, yet they have made the blood of Chriſt that is appointed by God to cleanſe us from our iniquities, they have made this blood an occaſion of defiling their ſouls by their iniquity. O what an horrible ſpot is this, that thou ſhalt make the blood of Chriſt to be the cauſe of it, as far as thou canſt! that muſt be an abominable defilement when thou contracteſt filthineſs from the blood of Chriſt, and from the grace of God in the Goſpel. O this is the moſt dreadful ſpot of all ſpots whatſoever! the Lord rebuke thy wicked and curſed heart that ſhalt contract wickedneſs from hearing the Doctrine of free grace: Is there not reaſon of ſpeaking theſe things? for do not you ſee ſome that ſpeak more of free grace then ever they did, and yet more looſe then ever they were before? O theſe are ſpots in our Feaſts indeed, and in our converſe and communion; they are ſpots to a Chriſtian profeſſion, ſuch men and women as theſe are: for thy ſpots do not onelyonly defile the own ſoul, but the name of God, and profeſſion of Jeſus Chriſt. Thou doſt what in the lyeſt, to defile the very blood of Chriſt, and to defile the Covenant of grace; in the Epiſtle of Jude 4. They were afore of old ordained to this condemnation, ſaith the Text: Ungodly men, turning the grace of our God into Laſciviouſneſs; There are two black brands of a reprobate: We have indeed no abſolute notes and ſigns of a reprobate, but theſe are the two blackeſt. One is, God gives a man up to his hearts deſire in wicked wayes—And the other, is to turn the grace of God into wantoneſs. How vile are thoſe ſpots likewiſe, that men come now through the knowledg that they ſay they have of the Covenant of grace, to have no kind of work of conſcience upon them fortheir ſin? Now their Conſciences do not at all trouble them for their ſin, there's no kind of ſenſe at all upon them upon that account, and all becauſe of grace (as they ſay:) Well, that ſpot muſt needs be an irrecoverable ſpot, that there's no ſenſe at all of.—And if it come to that, now thou canſt take liberty to ſin freely, and haſt no conſcience at all of this thy ſin, I ſay, thy ſpot is a moſt dreadful ſpot, and 'tis to be fear'd an irrecoverable ſpot; all the mercy of God that ſerves to help to eaſe others when they have committed their ſins, doth but plead againſt thee, to aggravate thy ſin—
I'le conclude all with that one Text that we have in Jer. 23. that ſhews the difference of the ſins of thoſe that are nearer to God in way of profeſſion, iſ they be wicked and ungodly; v. 13. 14. … have ſeen folly, ſaith the Prophet, in the Prophets of Samaria, they propheſied in Baal, and cauſed my people Iſrael to ſin. In v. 14. I have ſeen alſo in the Prophets of Jeruſalem, an horrible thing▪ That that is but folly in the Prophets of Samaria, in the Prophets of Jeruſalem, is an horrible thing: The more near we are to God in the way of our profeſſion, the more horrible are our ſins if we make Religion to be a colour of our wickedneſs; if we ſeek to cover our wickedneſs by profeſſion of Religion, that that is but folly in others, comes to be horrible in them▪ Conſider what hath been ſaid, and the Lord give you underſtanding.
FINIS.