Sunbeams of Gospel Light, Treatise 1
THE CHARISTIAN FREEDOME, OR THE CHARTER OF THE GOSPEL, SHEWING THE PRIVILEDGE AND Prraeogative of the Saints, by vertue of the Covenant.
ROM. 6. 14.
For sinne shall not have dominion over you; for ye are not under the law, but under grace.
THese words are brought in thus; the Apostle exhorts them not to sinne, but to give their members as instruments unto righteousnesse: and to move them to this, hee tells them that sinne was not their Lord now as it was heretofore, and that it shall have no more dominion over them, and therefore he bids them strive against it: and then he adds a reason of this, because they were not under the law, but under grace, now Christ hath changed their hearts: for while a man is under the Law, sinne hath dominion over him; it tells him what to doe, but gives him no power to doe it: but you have the grace of sanctification to change your hearts, and enable you to every good word and work, so that you delight in the Law after the inner man, albeit you see another law in your members warring against the Law of your minde, and bringing you into captivity to the law of sinne which is in your members, as it is said, Chap. 7. ver. 23.
Whence wee may learne, That hee that is in the Doct. 1.state of grace, lyeth in no knowne sinne; no sinne hath dominion over him.
Now, sinne is said to have no Dominion over a man, three manner of wayes, viz. in regard
1. It hath no right to rule over him; it is no more our Lord, but is as a servant that hath no dominion, but is said to offer violence to us: as if the King of Spaine should rule over us, hee hath no dominion over us.
2. In regard it is not obeyed, for there it hath dominion: as a Prince may have right to a Kingdome, yet if hee be not obeyed, hee hath no dominion.
3. In regard though it strive against us, yet it never gets the victory: for though it assault us, yet if it get not the victory, it hath no dominion over us: this is proved by three Similitudes which must be explaned, viz.
First, it was our Master, and we its servants; but now wee have changed our Master, and are become the servants of righteousnesse, ver. 18.
Secondly, it is said that we were married to sin, and it had dominion and command over us, as the husband over the wife; but now it is dead, and there is a divorce betweene us, and now wee are married to Christ, and hee commands us, and wee obey.
Thirdly, it is said we are dead to sinne, and alive to God, ver. 11. and therefore we cannot live in sinne: for, command a dead body to goe about a businesse, and he cannot, because he is dead.
Now the reasons of the point be these. The first Reas. 1.is taken from Christ; wee are ingrafted into Christ, and into his death, and into the similitude of his resurrection, verse 5.
We are grafted as a graft into Christ, and all the old sap is taken away, and wee have new sap, and bring forth new fruit, and have no other, because we grow in another tree, and we live to God: yet we may commit sinne, though wee allow not our selves in it; for they that are Christs, have crucified the flesh with the affections and lasts thereof: if therefore there be any lust reigning in us, we are not in Christ. Againe, if any man be in Christ, hee is a new creature, and therfore he doth not wallow in his old sins: so saith God, I will give you a new heart; and, all things are become new; and, old things are done away: therefore wee cannot lve in any knowne sinne. Againe, whosoever is in Christ, hath received of his fulnesse, and grace for grace; in him we are able to doe all things: and therefore if we cannot strive against old sinnes, wee are not in Christ.
Secondly, because wee have the Spirit of God ruling in us, and therefore we walk after the Spirit, and not after the flesh: now if we lye in any known sinne, we have not the Spirit, and therefore are not in the state of grace: if any man have not the Spirit of grace, he is not the Sonne of God: now if he walk after the flesh, hee hath not the Spirit, for the Spirit gives him ability to strive against all sinnes.
Thirdly, he is borne of God: now, he that is born of God, sinneth not, that is, sinne ruleth not over him: for a man is said to sinne that favours wickednesse, and setteth his heart to sinne: hee sinneth not, because he is like God, as a sonne is like his father; and therefore a wicked man is like the devill, because he is his Father, and his wickednesse is in him, and therefore the devill is called the father of the wicked: and so every regenerate man hath all the righteousnesse of Christ, though not in the same degree; he hath perfect holinesse of parts, though not of degrees: now then he hath no member of Satan in him, that is, no knowne sinne which hee loveth.
Fourthly, because hee hath the whole law written in his heart, and his heart is set to obey the whole law, and therefore hee cannot lye in any knowne sinne.
Fifthly, because he is wholly changed and translated to another man: which is exprest two wayes. 1. The whole drift of his minde is changed. As suppose the earth were made free, the whole bent of it were to goe upward; so a man is wholly bent towards heaven, or else his heart is not changed: and if so, he can lye in no knowne sinne. 2. He is changed in his taste. S. Paul saith, They that are in Christ, savour not the things of the flesh, but of the spirit: every sinne is bitter to the regenerate man; if it be not, then he savoureth the things of the flesh. To this is that agreeable, Keepe this feast with unleavened bread, and not with old leaven of maliciousnesse: we must be unleavened bread to Christ, we must give no allowance to sinne.
Sixthly, because they know God. The Lord saith by his Prophet, I will write my law in their hearts, and they shall know me: so that with this writing the law in their hearts, they cannot but know sinne; for they are changed in their mindes before they can know God: hence I inferre that he that knowes God, will not change from the immutable God to the mutable creature; and they that doe it, doe it because they know not God.
Seventhly, because hee hath faith, which will make him not lie in any knowne sinne: for all sins are either of the temptation of the devill, the flesh, or the world: now, faith overcomes all these.
1. It overcommeth the world; This is the victory that overcommeth the world, even your faith: but if the world could overcome the regenerate in any temptation, then this were not true that faith overcommeth the world; but he shall not be overcome by the glory and riches of the world.
Secondly the flesh; The just walketh in his integrity. To this may be added, that blessings are everywhere annexed to the keeping of the commandements; Blessed are they that have respect unto thy commandements: If you leane to the right band, or to the left, &c, Againe, If you keepe the whole law, and offend in anyone, you are guilty of the whole law. But, besides these Scriptures, there be other reasons to prove that the regenerate man cannot lye in any knowne sinne.
First, because hee that lyes in any knowne sinne, hath another for his Lord and God, and so is an Idolater, and so cannot be regenerate, for hee yeeldeth to the same still; if it commands, hee obeyeth; God commanding him, hee neglecteth it, and therefore maketh it his God.
Secondly, because he that lyeth in any knowne sinne, will be unconstant in the serving of God: now God rejecteth such an one; for though the temptation to that sinne being removed, hee serve God; yet that sinne setting upon him, hee forsakes Gods service, and obeyeth it, and when soever occasion is offered, hee turneth to obey it: now such unconstancie God hateth. As among men a flower though it be more beautifull than a pearle, yet it is not regarded so much, because it is fading; and a ship may saile safe a great while, but yet falling upon a rock maketh shipwrack: so a man may make shipwrack of faith and a good conscience; and such a one cannot be in the state of grace.
Thirdly, because hee that lyeth in any knowne sinne, will, if he had like strong temptations, commit all the sinnes in the world; as be a man enclined to covetousnesse or uncleannesse, hee would commit any other if hee were as much enclined to any other: now, such an one cannot be in the state of grace.
Fourthly, because if a man have a good heart, no sinne can grow there, because it is out of its proper place, and therefore cannot prosper: as plants that grow in India, if they be set here, wither; so every sinne in a good heart is out of its proper place, and wil not grow, but wither every day more & more: but he that findeth finne growing in his heart, his heart is not regenerate.
Fifthly, because he must hate the word of God and godly men: for when a man is ready to commit sinne, the word is at him to disswade him, godly men disswade him; and therefore now if he doe it, and they still rebuke him, hee commeth to account the word a reproach, and he hates it and good men likewise. Thus Herod is Iohns friend a great while, till he tels him of his beloued sinne, and then off goes his head: so hee hates God, and wishes there were none, because he resolveth to sinne, and God reproves him, and so hee cannot be in a good estate.
Sixthly and lastly, because all his actions will have an evill tincture from that his sinne; it so swayeth all he doth, that nothing is currant in Gods sight. As if a man were set to get honour, though he did not directly fall into that sinne, yet hee squareth all his actions that way, hee affecteth such persons as may further that his intent, so that sinne leaveneth every action of his; and whensoever any act of religion opposeth him, he then forsaketh all: as if a man have a project to get a harvest that is not yet come, all that hee doth, is for that end, hee ploweth, soweth, and the like; so it is with a man that hath a sinne, and resolves to follow it, hee byasseth all his actions by that, therefore God abhorres him and all that he doth.
First, this is to try us: hereby every man may Vse 1.know whether he be in the state of grace or no. If he lies in the least knowne sinne that is, hee is but counterfeit; if though he be admonished, and told that God will not have him to doe such a thing, yet he doth it, it is a signe he is not in a good estate: as if a man knew and were perswaded he ought not to abound in idle speeches, and yet will, it is a signe he is not in the state of grace. So when he is commanded to pray, and yet doth it not, or doth it only for shew, it's a signe he is in a bad estate: or if hee knew it a sinne to be idle, and is perswaded of it, and yet will, it's a signe his estate is not good: so for immoderate gaming, if one be told hee should not, yet will use it, certainly he is bad: so for the lust of the flesh, the lust of the eyes, and the pride of life, when a man shall spend all his time, and finde all thoughts bent that way for any one of them, certaine it is his heart is not gracious; for then these thoughts would not abound in him, but thoughts of growing in grace; but if his morning thoughts be for satisfying of the flesh and the lusts thereof, or his secret plots, he may justly feare it's a reigning sinne: for when all his projects and thoughts are upon one thing, as to be in fine apparell, it's certaine sinne reigneth in him, and so he is in the state of damnation; as a Scholer that wholly aymes at vaine glory, and how to get honour and credit, that sinne reigneth in him.
But there were many which seemed religious Object.men, which had these infirmities in them in the Scriptures.
True, and many therefore not truly regenerated, Answ.but seeming only so: now many make a faire show under the meanes, when falling into temptations, they fall away: but if they be not commanded, or think not of it, great faults may stand with true grace; but if they be admonished by their conscience, or others, and told they must not doe it, then their estate is not good; for true grace cannot stand with these failings.
Now, the signes whereby we may know, whether we live in knowne sinnes or not, are these.
1. Living in a knowne sinne is of two sorts; 1. Knowne, when men sell themselves to commit wickednesse before the Lord, as Ahab did; when he powreth out himselfe to vanity, as when a man shall give up himselfe to drink or to company, or to commit any sinne of uncleannesse, or giveth himselfe to spend all of his time in recreations, this is evident to the world and to his owne conscience. Againe, when he plainely forsaketh God and good courses which he tooke before, as Demas did, this is plaine, he lyeth in a knowne sinne. Secondly, the secret lying in sinne, the signes whereof are these.
1. When a man committeth it ordinarily: this is that Paul saith, that the Saints fall upon occasions: as if a man be sailing into France, a tempest driveth him into Spaine; so the Saints face is towards heaven, but a suddaine passion may drive them another way. To commit sinne ordinarily, is to commit it when temptation assaileth, and occasion is offered, and impediments removed, then hee commits the sinne ordinarily; for if there were such temptations alwayes, hee would commit the sinne alwayes: as Pharaoh was good by fits, he was often restored, and desired Moses to pray for him; yet when temptation came, hee would not let the people goe, though before he had intended to do it. So Saul, when opportunity was offered, would have killed David, though he swore not to doe it; and so Hazael: this is committing of sinnes ordinarily.
Secondly, When a man rejecteth admonitions, and the reprover. A poore childe is better than a foolish (that is a rich) King that will no longer be admonished, for then his heart is evill: for if a man be willing to have his lust mortified, hee is well pleased with him that brings him a knife to cut it off, because he doth as he would have him to doe: but when men are purposed to lye in sinne, they doe as a man doth with Physick that he loatheth, he hateth even the very pot it selfe wherein it was; so they hate them that admonish them, even as dogs: but if they can endure the company of good men, it is a signe their hearts are good.
Thirdly, Abstinence from occasions: for many say their infirmities make them runne into such and such sinnes; but if they were minded to leave their sinnes, they would leave their evill company and all occasions. To this adde the use of the meanes: for hee that purposeth to forsake his sinnes, will use the meanes: as if a man that is a drunkard, will keepe drunkards company, hee hath not purposed to forsake his sinnes, for then he would forsake and leave his evill company: but if hee use the meanes for mortifying the sinnes hee loveth, then it is a signe he is willing to leave sinne.
Now the meanes for mortifying sinfull lusts in us, are these.
First, to make a vow not to commit that sinne, nor touch the occasions; for then it is a signe our heart is sincere: this is a comfort to those that have made vowes; which should be more used, not to make perpetuall vowes, but for some short time.
Secondly, to fast and pray; for some lusts are not cast out but by these three.
Thirdly, to use godly mens company, for their practise and example helps them to forsake their sinnes, to fast and pray.
Another signe of not lying in any knowne sin, is whē a man prayes for admonitions, that God would stirre up some to admonish him, and can be content to search reasons out of the Scripture against it, and is glad when he heares it reproved in the publique ministery.
Fourthly, when we can be content to be deprived of many things which might further our lusts, and to loath what sweetnesse might encrease them; that is a sure signe that sinne rules not in us.
Fifthly, when a man confesseth his sinnes particularly, and plainely: for this is a signe hee would forsake them: this reason the Scripture doth show, because then the conscience maketh such a noyse that he cannot denie it; for when a man is purposed to continue in sinne, hee will not confesse his sinnes, no not to God: it is said when they came to Iohn Baptist, They confessed their sinnes, Matth. 3. 6. So David saith, I said, I will confesse my transgressions unto the Lord, and thou forgavest the iniquity of my sinne. Psal. 32. 5.
Sixthly, When he is easily convicted: but when men will not be convicted, but seeke out distinctions to maintaine their sinne, it is a signe it is prevalent in them. Againe, when they will not examine both sides, but runne to commit it, and stop their eares like a deafe adder, which refuseth to heare the voyce of the Charmer, charme he never so wisely, and will not heare the reasons against that sinne, least they should be restrained. Therefore the righteous are said to ponder their wayes, and consider their paths, and to try everything, and to take that which is good. Now, hee that will but heare reasons against the sinne he doth, he is none of these: but when he will not be convinced, which is the first work of the spirit, it is a signe he is under the dominion of sinne.
Seventhly, when a man abstaineth from sinne not onelyonly out of a naturall conscience, but out of a spirituall; for a naturall conscience may deceive him: for there be three degrees of conscience: First, a prophane man hath some conscience; Secondly, a civill man hath more conscience; yet both naturall: Thirdly, a godly man hath most conscience.
Paul speaketh of the heathen, that they had a conscience that did accuse and excuse them: but when a man doth not commit sinne, being enlightned by a spirituall conscience, which is when a man hath a love to the contrary grace, and is carried with a certaine desire to doe it (as men eat) though there were no reward, and hate the sinne, and will not commit it, this is a good signe that sinne hath not dominion over him: but a man may have a restraint from a naturall conscience, yet it may have dominion over him, because it is as a barking dogge, that keepes the theefe from robbing.
Eighthly, when a man 1. Doth not purpose to commit the sinne; 2. Hath reluctancie in the committing of it. 3. Grieveth afterwards, and riseth with a better resolution not to doe it. But if this proceed from a naturall conscience, it is nothing: but if it proceed from a spirituall conscience and hatred of sinne, this is a good signe.
Ninthly, when after striving we have the victory: for we shall have the victory if we strive aright. This takes away their excuse that say it's their infirmitie: but if they lye not in sinne, they will have the victory over it; else thou art not a King, for a King is victorious; yet a King may have rebels, yea, he may be wounded, yet hee keepes his power. So the Saints may have many infirmities, yea they may have sound falls, yet in the end they have the victory; God shall tread Satan under their feet: wherefore the Godly mans heart, though hee faileth sometimes, is like a troubled fountaine, which though it be muddie, yet because there is a spring of grace in his heart, it worketh it selfe pure againe, and works out all the mud. Therefore content not your selves with dislike of sinne, but leave not till you have got the victory.
Tenthly, Observe whether thou delightest in those that commit the same sinnes: if you doe, you lye in sinne, whatsoever you pretend. They doe not onelyonly those things, but have pleasure in those that doe them. Rom. 1. ult. This is a signe of a desperate heart. For a man may be drawne to sinne by passion, yet his heart may be upright: but when hee alloweth and loveth it in another, then there is no passion to lead him, but it's a signe his heart is bent to it: for it's a signe of grace when you love those that excell in grace; so on the contrary it's a signe of a corrupt and rotten heart, when wee rejoyce in iniquity. As for example, suppose a man have a lust of uncleannesse, yet disliketh it in another, and liketh those that excell in the contrary vertue, it's a signe hee is in a good estate; and this is true, because in another a man hath no passion to lead him away.
Eleventhly, when a man shall commit a sinne cleane to the contrary after perswasion, and long deliberation, as in Ieroboam, Saul, and Ahab; these committed their sinnes but once or twice: Saul had a commandement from Samuel not to doe it, he had many dayes deliberation upon it, yet hee did; which lost him his soule. David committed greater sinnes, yet God counted them nothing, because he did not cast God away: but Saul had cast him off; so Ieroboam set up the calfe on deliberation, and contrary to the perswasion of the Prophet, therefore God cast him off. This was Balams sinne, who deliberated what he should doe, yet having a secret desire of reward, did curse Israel; which made God cast him off: this was the sin of Francis Spira, who was smitten for committing of a sinne of deliberation.
Twelfthly and lastly, when a man shall make no conscience of small particular sinnes, wherein his judgement is convicted that they are sinnes, it's a signe sinne hath dominion over him: this is plaine by Scripture; He that is not faithfull in the greatest, he may doe it, yet not be faithfull. Againe by reason, if a small sinne be a sinne against God, then why make you no conscience of the least? for God is offended with these as well as with the greatest: so if ye make conscience of the greatest of the duties of Gods worship, why doe you not also of the least duties? for God is pleased with these, as well as with the other. Some say they will be religious, but they need not be so precise as some scrupulous men are: but let them examine themselves: if the least sinnes be sinnes, they must also make conscience of them: so if we must keepe an houre of the Sabboth, there is the same reason of the rest of the houres; so for idle speeches, and fashioning of our selves to the world; so if we seeke for preferment or riches, it is contrary to the commandement of God: seeke not to be rich; for they that will be rich, drowne themselves in perdition and destruction: so wee must not keepe company with evill and unsanctified men: examine how wee practise this in all duties commanded, let us try our selves by abstaining from occasions, whether wee refraine our selves from the temptations of objects; for our speech must be gracious, not by fits, but alwayes; so we must be diligent in our Callings: if out of conscience we doe this, we are faithfull; otherwise wee are not: for the same God which commanded us not to kill, commanded us not to commit adultery: if then thou committest adultery, thou offendest God: so Moses would not leave an hoofe behind him in Egypt, because God commanded him so to doe. Know you not that no unrighteous man shall inherit the Kingdome of God? 1 Cor. 6. 9. So if wee abstaine from foule sinnes, yet if we commit the least, wee shall never goe to heaven.
It serves for encouragement for fearefull Christians: Vse 2.for if sinne shall not have dominion over you, then this may encourage you against the sinne that prevaileth against you sometimes; at last you shall have the victory: it is true that many sinnes make warre against many Christians, and will not be overcome for a long time, it may be for one, two, or three yeares; yet let us not be discouraged, but renew our strength againe, and in the end wee shall have the victory.
Thirdly, we have here the priviledge of Christians; Vse 3.for though they be servants while others be Princes, yet they are free in regard of their lusts. To see a man led to his execution, wee would not think it were for his honour; so when ungodly men thrive in their worldy lusts, their soules are led to destruction, when sinne shall have no dominion over the godly; but the ambitious and voluptuous men doe whatsoever their lusts command them, with a miserable bondage.
It is not enough for men to see their sinnes, or to Vse 4.blame them in themselves, or to purpose to amend or forsake them, but they must strive to overcome them, or else they shall have no promise of the Gospel apply'd unto them. Pharaoh was a wicked man, yet with heart he purposed to let the children of Israel goe; but when some temptation assaulted him, then he would not let them goe: so Saul purposed in his heart not to kill David, insomuch that he sware to Ionathan he would not doe it; yet afterward he attempted it upon another temptation: but wee must come to feele that sinne hath no dominion over us, otherwise we shall heare that sentence, Depart from mee ye wicked into everlasting fire; and, Out of thy owne mouth I will adjudge thee, O thou wicked servant.
And so much may be sufficient for the unfolding the first point of doctrine; proceed wee to a second which flowes from hence also, and that is this, viz. That sinne although it doe not raigne in the Saints, yet Doct. 2.doth remaine and dwell in them: for proofe whereof see this place of Scripture, If any man thinketh (saith 1 Ioh. 1. 8.Saint Iohn) that he hath no sinne, hee is a lyer, and there is no truth in him. The truth whereof will be seene in these things clearely.
1. Because our knowledge is imperfect, and therefore every grace is imperfect, as our faith, and so our love; and therefore much sinne must be in a man, in as much as his grace is not perfect.
2. The flesh lusteth against the spirit; therefore it is plaine there is sinne in us, yea so much that often times it even captivateth us.
3. Wee have in this life but the first-fruits of the spirit: now when wee shall have it in fulnesse, we shall have no more than enough; therefore having now but the first-fruits of the spirit, Mortification, and Sanctification, sinne is not wholly abolished in the Saints in this life, but doth dwell in them. The reasons hereof are,
1. To humble us, and to make us see what is in Reas. 1.our hearts, and to make us know that the Lord bringeth us to the holy Land; therfore God sometimes left the Israelites to try them; and so hee troubled Hezechiah to know what was in his heart; and so he sent a Messenger of Satan to buffet S. Paul, lest hee should be exalted above measure through aboundance of Revelations; and so the Lord doth deale with every Saint.
2. That Christ may be acknowledged; for if wee had no sinne in us, we should not acknowledge Reas. 2.the benefits of his mediation so much as now wee doe: All are shut up under sinne, that he might have merciemercy upon all, Rom. 3. 9. & 11. 32. that is, that it might be manifested and declared, that they are saved meerely by the merciemercy of God in Christ, as is said, Rom. 3. 26. Otherwise wee should not rightly value our justification and sanctification; but seeing him subduing, pardoning our sinnes, wee see what need we have of him, how that we are lost without him.
3. That wee might exercise our faith. 1 Ioh. 3. 2. Reas. 3.Wee are the sonnes of God, but it doth not yet appeare what wee shall be, &c. So God hath hid his children under basenesse, that their faith might be exercised: for things we see, we may easily beleeve; but faith is of things not seene: therefore God doth as men doe, hide Jewels under base places, where men would looke least for them: wherefore wicked men stumble, and are offended at this, because they doe not beleeve it; and therefore it is made an article of our faith, that we need and beleeve the remission and forgivenesse of sinnes. But let us apply it.
1. This should teach us not to be discouraged Vse 1.for those infirmities that are in us, for there are such in every Saint. Sinne is a guest to evill men, but a theefe to the godly, which they would not have come in their hearts: so it is one thing to weare a chaine as an ornament, and another as a fetter to restraine them: therefore the godly ought not to be discouraged, but to assure themselves they are under grace.
2. Wee must not censure men for the slips and falls wee see in them: for wee must remember Vse 2.that sinne dwelleth in them, we must not presently judge them to be hypocrites: Be not many masters, saith S. Iames, that is, censure him not, for he standeth or falleth to his owne Master. Rom, 14. 4.
3. This should teach us to be watchfull, and not to think our labour is at an end when we are in the Vse 3.state of grace; for sinne still dwelleth in us, and though we have the victory over sinne one day, it will fight against us the next day: as in a garden the weeds will grow, because the roots are not quite plucked up, and taken away; so sinne is in us, and therefore we must think it will fight against us and vex us; and therefore I say, let us renue our strength.
Now for this, we must doe these two things.
First, weaken sinne.
Secondly, pray to God to make us watchfull.
And so I have also done with the second doctrine. Againe, from the latter part of these words, or reason of the promise made unto them in the former part of this verse, that sinne shall not have dominion over them, because they are not under the Law, but under grace: I gather this conclusion, viz. That the way to overcome sinne, is to get assurance of the love and grace of Doct. 3.God, and that it is forgiven them: the reason why the Apostle promises them sinne shall not have dominion over them, is, because they are not under the Law, but under grace, that is, they had assurance of Gods love, and that their sinne is forgiven them: this is proved from that, Faith purifieth the heart; and, You repent and beleeve the Gospel.
Now the reasons hereof are these foure especially.
1. Because it is the meanes to get the spirit, without which no sinne is forgiven, which commeth by Reas. 1.faith; for it is not recieved by the law, for so saith the Apostle, Received you the spirit by the works of the law, or by the hearing of faith? Gal. 3. 2.
Secondly, it is the way to make us beleeve the promises, to make us beleeve that wee are transformed Reas. 2.into a heavenly nature: for when wee beleeve the promises are true, that works love in us, and love transformeth us into the divine nature, without which no sinne is overcome.
Thirdly, because hereby wee are able to resist the tentations, which are either for the enjoying of Reas. 3.good, or fleeing of evill; so that these promises propound more good than sinne can harme: sinne threatned the losse of outward things, but the promises propound eternall life, which is better than all things else in the world.
Fourthly, because we doe delight in God: for when wee doe beleeve in God that our sinnes are forgiven us in Christ, then we looke at God as on a mercifull Father, and then wee cease to delight in the world, and we begin to delight our selves in the Lord.
The use hereof is, first, for direction, to teach us Vse 1.the way how to heale a sinne, and that is to get assurance that it is pardoned and forgiven; for legall terrours doe not heale a sinne, but it is faith that purifies the heart, and purifying pacifies it: As a Traytor will not come in, when hee heares a proclamation out for his death; but when he heares he shall live, and be pardoned, this makes him to come in: so we, when wee onelyonly fix our eyes upon the legall terrours, shall not heale our sinnes; but when wee beleeve they are pardoned, this heales them.
But sorrow and a broken heart are required for Object.sinners to be assured of their forgivenesse.
This sorrow is not so much commanded, but it Answ.is that whereby God prepareth his servants hearts, to make them see what need they have of pardon, and so they may ask pardon: but the sorrow commanded is that which followes beliefe; for the more I beleeve the promises, the more I shal grieve for displeasing him.
But what is the way to get assurance of the forgivenesse Quest.of our sinnes may some say.
I answer, That that be
done which is to be done on our part,
beleeved which God hath promised.Answ.
First, The things to be done on our part, are these:
1. Confession plainely and truly: we must confesse them to God, and to man, when we our selves cannot overcome them.
2. Contrition; which is when a man is not stubborne, and resisteth Gods will, and will please himselfe; to get his heart broken, and to say as S. Paul saith, Lord, what wilt thou have mee to doe? and then we are subject to his will. To him will I looke that is of a contrite heart.
3. Desertion, or forsaking of sinne: for, He that forsaketh not his sinnes, shall not prosper; which is when we having the like occasions, yet will not give way to him, but follow our owne lusts.
Secondly, That that be beleeved which God hath promised; and that is, that as hee hath said, He will forgive our sinnes, upon such and such conditions, so we beleeve it. And to make us to doe this, these motions may perswade us.
1. Because he is mercifull; in whose mercy there are three things, all very materiall and moving.Motive 1.
1. It is naturall to him, hee is not weary of shewing mercy: as the eye is not weary of seeing, nor the eare of hearing, no more is God in shewing merciemercy: but in us it is not naturall, but an infused quality, and therefore wee are weary when men provoke us often.
2. His mercy is infinite; but in men it is not so: therefore come within compasse of this quality, and hee will exercise it; for no sinne is beyond Gods mercy: this keepeth us from despaire: for though they be great, yet God is able to forgive them. As the raine watereth as well the great field as the little garden, and as the Sunne shines as well on mountaines as on Molehills, and as it disperseth the thick mist as well as the least thinne cloud, so doth Gods mercy passe by great sinnes as well as little.
But if our sinnes be exceeding great, aggravated Object.with circumstances, and often committed, then we cannot imagine that God will forgive us. This is Solut.answered by the Prophet Isaiah; God is more mercifull than man can be sinfull, he is more mercifull than we can imagine: My thoughts are as much above I say 55 9.your thoughts as the heaven is above the earth.
3. We see much mercy in men, and in the mother of a childe: now, it is but as a drop out of the ocean of Gods mercy, but as a spark to the whole element of fire. If you being evill, can give good things to your children, how much more shall your heavenly Father, &c. See what the Scripture saith, I am mercifull, forgiving iniquity, transgression and sinne: the first word signifies originall sinne, the second actuall, the third rebellion; all which God can forgive.
Secondly, because it is the end of Christs comming Motive 2.into the world: now, no man will doe any thing, especially so great a matter as to kill himselfe, for no end: Christ then dyed for the forgivenesse of sinnes. This S. Paul urgeth: the end of Christs comming was to save sinners; otherwise 1 Tim. 1. 15.the crosse of Christ had beene of none effect, and his mediation of no use, if men did not commit sinnes, or if God should not forgive them: therefore God must needs be ready to forgive.
Thirdly, because God beseecheth us to be reconciled Motive 3.unto him through Christ: now, if God doth this, if wee seeke earnestly, hee will heare us. The Prodigall being willing to come home to his Father, he met him, and received him joyfully: so doth God, hee chargeth his Ministers to compell men to come in, that is, to preach Gods mercy, that he will forgive their sinnes; and therefore the most acceptable action to God is to bring a sinner to him.
Fourthly, the charge laid on us to beleeve: wee are charged on the paine of death to beleeve; and Motive 4.therefore it is most profitable for us, and most pleasing to him: hee takes it wel at our hands that wee should beleeve, and by the hand of faith lay hold on him; which hee would not doe if he were not ready to forgive.
Fifthly, from the examples of others; let us see Motive 5.what God hath done for them, and it will make us beleeve: he forgave Manasses as well as Ioshua, he pardoned Mary Magdalen as well as Elizabeth, and Paul as well as Peter: he hath forgiven the greatest sinnes as well as the least, and he will also deale so with us.
Sixthly, from the effects of it which are these.Motive 6.
1. It glorifieth God much: Abraham beleeved, and glorified God much: for the greater the sinner is, the more honour is given to God: as the Physitian hath the greatest glory by curing the greatest wound: so God hath the greatest glory by forgiving the greatest sins, which wound the soule even to death.
2. It moveth us to love God the more. Mary loved much, because much was forgiven her.
3. It mollifies the most; it causeth them to relent, and weepe much more. This is plaine by that place, where it is said, that when God forgave the greatest sinnes, then they mourned and lamented, as in those Converts, Act. 2. 37.
4. It purifies the heart: for no man lookes to keepe his heart pure, untill hee be assured of the forgivenesse of his sinnes; for till then hee cannot looke on God as on a Father: but on the contrary, when the sinne is not forgiven, God loseth the glory of being a Father, and the glory of his truth, and of his mercy; and that hardens the heart from relenting.
Seventhly, from the price which was payed, and Motive 7.which no sinne can goe beyond: indeed, if Christ had payed but a finite price, wee might feare that our sinnes should not be forgiven. If a man were in debt two thousand pound, and there were but one pay'd, hee might be discouraged: but when there is infinitely more pay'd than the debt is, this should make us beleeve our sinnes are forgiven us whatsoever they be, seeing they be all but finite.
Eighthly, from the tenour of the Promises, which Motive 8.proclaime that they that beleeve and repent, and forsake their sinnes, shall finde pardon for them: as a King that proclaimes that all traytors and rebels shall be pardoned if they would lay downe their weapons. Now, Non est excipiendum ubi …ex non excipit, There is no exception to be made where the law makes none. God faith, yea therefore hath said and sworne it, that he will forgive our sinnes, that we may beleeve it.
But I have committed the sinne oft.Object.
Yet God will forgive thee. Though thou hast oft committed whoredome, yet I will forgive thee, if thou turne Answ.unto me, saith the Lord, by the Prophet, of the house of Israel, Ier. 3. 1.
Hence then (to make some use of it) wee may learne not to deceive our selves, to think we are in Vsethe state of grace, when we are not: for if wee did truly beleeve our sinnes are forgiven us, wee would be healed: but if we have the same lusts, and keepe the same company, which we did when wee were not changed, it is a meere delusion, whatsoever we say or think.
And thus much for the third point too: there yet remaines one more, wherewith wee will conclude the whole text; and that we may draw from the contrary to what the Apostle here saith; and indeed it is implyed, though not exprest: for if sin have no dominion over them that are not under the law, but under grace: then on the other side must it needs be as true, That Whosoever is under the law, sinne hath dominion over him, that is, Hee that refraineth Doct. 4.sinne onelyonly for feare of the law, and of judgements, sinne hath dominion over him: this is the case of them that refraine sinning onelyonly for feare, and for the salvation of their soules, or for educations sake, which have beene brought up in good families, or such as repent upon some amazement, like the bulrushes which hang downe their heads onelyonly while the shower lasts. And that,
First, because all such as are not under grace, but Reas. 1.under the law, have not received the spirit, which commeth by hearing the Gospell: and no creature can change one creature into another, as lead into gold, or a Wolfe into a Lamb, unlesse it be by Gods spirit.
Secondly, to such Gods service is burthensome; and violent motious last not long: they are weary in clambering up an hill: all naturall motions are swifter at the last than at the first; but these are like the Israe ites, who after a time would have returned into Aegypt againe.
Now then, to end all with the time, let us 1. Be Vse 1,exhorted not to abstaine from any sinne for feare of punishment, but consider whether thou wouldest serve God for Gods sake, although there were neither heaven nor hell: it must be our meat and drink, which men would doe though there were no punishment for the omission of it. Blessed is hee that hungreth and thir steth after righteousnesse.
2. Hence we may learne not to deferre repentance, Vse 2.till death, sicknesse, crosses, or age comes: then it may be you would not sinne, though with Balaam you had your house full of gold and silver: for it's not the abstinence from sinne that God loveth, but the change of the heart. Amaziahs heart was not right though he walked in all the wayes of David. There are men that have made a covenant with hell and death; but God will disanull that covenant, or it will be but equivocall; many have sworne in their sicknesse never to commit sinne again, which afterward they have committed again with greedinesse; many have dyed in the same without repentance.
3. Labour to see your selves doing duties with as much love as you can, and with as little feare, because perfect love casteth out feare. And so (beloved) I have given you a briefe survay of the severall points contained in this portion of holy Scripture: wherefore, if you know these things, happy are yee if yee doe them.
FINIS.