The Gospel-Covenant, Part 2 (3 of 3)
The ſecond bleſſing of the Covenant followes, which is, that the Lord promiſeth to his people the pardon and forgivenes of ſinnes, as is expreſſed, Jer. 31.34.Jer. 31.34. I will forgive their iniquitie, and remember their ſin no more. By this promiſe the Lord takes away that great ſcruple and feare that might fill the hearts of his people, as thinking that the greatneſſe of their ſinnes would exclude them from ever having benefit by the former promiſe; for if the ſoule hearing ſuch a promiſe revealed, I will be your God, ſhould now reply and ſay, Yea he will be the God of the juſt, as of Abraham and ſuch as have not ſinned againſt him, but I have ſinned, and my tranſgreſſions are exceeding many, and they ſtand up as a partition wall between God and me, how can he then be a God to me, or communicate himſelfe and his goodneſſe unto me ſo vile and ſinfull? Now the Lord in this promiſe taketh away this objection, and ſaith, I know you have ſinned, I have ſeene your rebellions againſt mee, yet this ſhall not hinder, but yet I will be your God, and what ever ſinnes you have committed, I will doe them away, and put them out of my ſight, and will be your God: and thus the Lord ſeemes to anſwer his people, Iſai. 48.4.9. compared together. The Lord having promiſed deliverance to his people, they might ſay, Wee are unworthy; I know it, ſaith the Lord, that thou art obſtinate, and yet verſe ninth, For my Names ſake I will deferre my anger, &c. As if he ſhould ſay, In regard of thy ſelfe, and thy own ſtubbornneſſe, thou deſerveſt to be cut off, and left in thy miſery, yet for my praiſe I will doe thee good. The ſinnes therefore of Gods people ſhall not breake off their intereſt in God, they may ſerve to magnifie the grace of God toward them, but ſhall not leſſen nor hinder it. Well therefore may this promiſe be reckoned amongſt the bleſſings of the Covenant of Grace, and be ſet in the next place to the former promiſe, I will be your God. This promiſe of pardon and forgiveneſſe of ſinne, is one of the great bleſſings of the Covenant of grace, as ſounding forth nothing but Grace and bleſſing; Grace from God, and bleſſing to us; Grace from God, according to that, Exod. 34.6, 7.Exod. 34.6, 7. The Lord gracious and mercifull, pardoning ſin, forgiving iniquitie and tranſgreſſion, &c. So it alſo imports kindnes and bleſſing to us, as Pſal. 32.1.Pſal. 32.1. Here is Grace, yea rich Grace in this promiſe of forgiveneſſe of ſin, as Eph. 1.7.Epheſ. 1.7. It is grace, becauſe nothing but grace and mercy can forgive. God is juſt, but it is not juſtice that doth pardon ſin; Juſtice taketh vengeance for ſin, it will not ſpare our miſdeeds; but grace taketh pitie and forgiveth. Againe, it is grace, becauſe we have nothing to ſatisfie withall for the evills which wee have done, and therefore there is the more grace to us in pardoning. Againe, there is grace in it, becauſe God hath power in his hand to take vengeance; He doth not paſſe by ſin, as men doe offences, when they diſſemble forgivenes, becauſe they cannot tell how to be avenged, and yet carry rancor and malice in their hearts, but God forgives, though he hath power to deſtroy and take vengeance, as Deut. 32.35.Deut. 32.35. He is able to deſtroy, Mat. 10.28.Mat. 10.28. and yet chooſeth to forgive. Hence Exod. 34.6.Exod. 34.6. the Lord joyns theſe together, ſtrong and gracious, &c. This ſhews him to be gracious, that he is ſtrong and yet pardoneth; There is infinite grace ſhines forth in forgiving the ſinnes of men; And this will appeare if wee conſider theſe things.
Firſt, conſider the nature of ſin, which is a kind of wrong doing unto God, there is injurious provocation in it, provoking the jealouſie of the mighty God. As if a wiſe ſhould wrong her husband by forſaking him, and joyning her ſelf to another man, how could ſuch a wrong be recompenced? Yet ſuch wrong we doe unto God: for in every ſin wee commit, there is a turning unto the creature, and forſaking the Creator. Here is grace therefore in forgiving ſuch injuries, as Jer. 3.1. If a man put away his wife, and ſhe become another mans, will he return to her again? &c. But thou haſt plaid the harlot with many lovers, yet return unto me, ſaith the Lord. Wherein doth grace and kindneſſe appeare more, then in p…ſſing by wrongs? It is an eaſier thing to ſhew many courteſies and benefits to one that never wronged us, then to forgive one petry injury: yet here is the grace of God unto us, &c.
Secondly, conſider againſt whom our ſins have been committed, and that will ſet forth grace more: They are not committed againſt man alone, but againſt the Lord. Now a Prince will ſometime forgive a treſpaſſe againſt a common ordinary ſubject, but that which is againſt their own perſon they ſeldome ſpare. Our ſins are againſt God, 1 Sam. 2.25.1 Sam. 2.25. and yet he paſſ…th by ſuch tranſgreſſions. This is abundant grace.
Thirdly, conſider to whom ſin is forgiven, and to whom it is not forgiven: it is forgiven to us that were enemies, but not to his own deare Sonne when hee came to be a mediator between God and us. Hee could not have one ſinne forgiven him, God would not ſpare him, Rom. 8.32.Rom. 8.32. but took the full ſatisfaction of ſin from him; but yet hee ſpareth us that were enemies. Here is grace indeed.
Fourthly, conſider the quality of the Lords forgiveneſſe both in the freeneſſe and fulneſſe of it: he forgiveth freely, as Rom. 3.24, 25.Rom. 3.24.25. Being juſtified freely by his grace, &c. Hence ſaith the Lord, Iſai. 48.9, 11.Iſai 48.9.11. For my Names ſake will I deferre my anger, &c. For my own ſake will I doe it: for how ſhould my Name bee polluted? and I will not give my glory to another. I will doe it freely: for if I ſhould take any ſatisfaction from thee, I ſhould pollute my Name, and darken the glory of my grace, and give it to thee, that thou wouldeſt think that thou wert pardoned for thy ſacrifices and thy goodneſſe. The ſin that God pardoneth, he doth it freely for his praiſe ſake. Papiſts may talk of their ſatisfaction to God for their ſinnes, but theſe are but the words of men, and they cloud over the glory of Gods grace, and take the glory of God to themſelves. But upon ſuch termes God will never forgive. Amongſt men though one have offended another, yet the conſid…ration of former or after courteſie may deſerve to have ſuch an offence paſſed by: but it is not ſo with God. Nothing that we can doe, can plead any ſuch worth; his forgiveneſſe is free, as Iſai. 43.25, 26.Iſaiah 43.25, 26. I am he that blotteth out thy tranſgreſſions for my own ſake; Put me in remembrance, (ſaith the Lord) let us plead together: whereas we are ready to think, that it is not onelyonly for his own ſake, but alſo for our ſakes, for ſomething which we have done, that hee forgives our ſins. The Lord taketh this away, and ſaith, Come, and remember me now, and tell me what it is that I ſhould pardon thee for, the Lord looketh at nothing in that ſoule which hee pardoneth, but onelyonly at his own praiſe: he doth it freely. Again, as God doth it freely, ſo he doth it fully: his forgiveneſſe is a full forgiveneſſe; hee putteth away all our ſinnes, old, new, great, ſmall, guilt and puniſhment, ſo that the ſinnes of Gods people are before God as though they had never been committed, never to be required at their hand. The expreſſions the Scripture uſ…th here, are very excellent; it is called, a taking away our iniquities, H…ſea 14.2.Hoſea 14.2. The blotting out of ſinnes, Pſalm 51.9. taken from debt-books, that when the debt is paid, then they blot it out of their book: ſo God when he pardoneth, he blots out our tranſgreſſions, that hee never means to call us to account for them.
Sometimes it is called, the putting them away as a miſt, or as a cloud which is made to vaniſh by the Sunne, and is no more ſeen, Iſai. 14.Iſaiah 14. It is alſo called, a caſting of them behind the backe, Iſai. 38.Iſaiah 38.17. A caſting of them into the bottome of the ſea, Micah 7.18.M…cah 7.18. that they ſhall be buried never to riſe again. It is called, a covering of our ſinnes, that they cannot appeare in his preſence, nor bee ſeen of him any more, Pſal. 32.1.Pſalm 32.1. and the 85.2. Yea, they are ſo hid and covered, as that the Lord ſees no iniquity in Jacob, nor tranſgreſſion in Iſrael, Numb. 23.21.& 85.1. Numb 23.21. Not meaning as the Familiſts dote, That there is no ſinne which the Lord can take notice of in hi… …o…l… but, that though God doe ſee ſinne in them by the eye of his knowledge, yet he doth not ſee them by the eye of his judgement, to lay them to their charge. Nay, the Lord will ſo farre put away the ſinnes of his people, that if hee ſhould after come and make inquiſition for ſinne in them, yet there ſhall not be one found, as Jer. 50.20.Jer. 50.20. they are paſt and gone as the waters of Noah, never to return again. If wee conſider all theſe, the provocation that is in ſinne, and how many they are, and againſt whom they are committed, to whom they are forgiven, and how freely and fully they are pardoned, we muſt needs ſay, Here is grace, yea riches of grace in the forgiveneſſe of ſin: It is therefore a bleſſing of grace.
Secondly, as there is grace ſhewn from God in the pardon of ſinne, ſo infinite benefit and bleſſing commeth to us thereby, Pſal. 32.1. Bleſſed is the man whoſe iniquity is forgiven, &c. This is not a promiſe of no value, but is one of the moſt great and pretious promiſes of the Covenant, of more worth then thouſands of gold and ſilver. How great a benefit this is, will appeare, if we conſider how great an evill ſinne is which by forgiveneſſe is taken away. The greatneſſe of the one will ſet forth the greatneſſe of the other. Now ſin is the greateſt evill in the world, and that both in it ſelfe, and to us.
Firſt, in it ſelfe it is the greateſt, whether we conſider it ſimply in its own nature and being; or cauſally, making evill the ſubject that it dwels in. In the former reſpect it is the greateſt evill, becauſe it is contrary to the greateſt good. God is good, he is goodneſſe it ſelfe, his will alſo is holy, juſt, and good. Now nothing is ſo contrary to God, and to the goodneſſe of his holy will, as ſin is: this croſſeth the holineſſe of his will. And as for the other, if we conſider fin cauſally, what is it which makes the creature evill (as we read of evill Angels, Pſalm 78.49.Pſal. 78.49. and of evill men, 2 Tim. 3.13.2 Tim. 3.13.) Whence is it that they are become evill? It is onelyonly by ſinne, they were created good, but ſin hath corrupted them and made them evill. And that which makes other things evill, muſt needs of it ſelfe be much more evill. Take away the ſin from Devils, and they are good; they are evill onelyonly by ſin.
Secondly, but that which more neerly concerns the point in hand, is to conſider, how ſin is the greateſt evill unto us, and that appears,
Firſt, becauſe it is ſin, and ſin onelyonly, which excludes us from God, and makes a ſeparation between God and us. Poverty, reproach, ſickneſſe, &c. theſe are evils, but they are not ſuch evils as are able to ſeparate us from God, Rom. 8.Rom. 8. God was with Joſeph in priſon, with Jeremiah in the dungeon, with thoſe that wandred up and down in wilderneſſes in ſheep-skins, and goat-skins,Heb. 11.37, 38. being afflicted, deſtitute, and tormented. But ſin is as a partition-wall betwixt God and us, it ſeparates betwixt us and our God, Iſai. 59.1, 2.Iſai. 59.1, 2. Sin breeds an alienation and ſtrangeneſſe betwixt us, ſo as till ſin be taken away, there can be no communion betwixt God and us. But now by the forgiveneſſe of ſin, this partition-wall is pulled down, ſo as we have free acceſſe unto God, and may come into his preſence, and behold his face, and ſtand before him, being accepted in his beloved. Now by the forgiveneſſe of ſin we return again unto our former eſtate in which wee ſtood before our fall, before that ſin had broken us off from God. Now as the Apoſtle ſaith, 1 John 1.3. We have fellowſhip with the Father, and with his Sonne Jeſus Chriſt. In our fall ſin brake off our communion with God, but by the forgiveneſſe of ſin wee have liberty to recover this our communion with him again.
Secondly, ſin is that wch hinders all other good things from us, Jer. 5.25.Jer. 5.25. If we want any thing that is good for us, thank our ſin for it: God is good, and ready to doe good, free to communicate his goodneſſe to all his creatures; why then are good things reſtrained from us? It is our ſin which intercepts them, and cuts us ſhort. But now when ſin is done away by forgiveneſſe, then is the former hinderance removed: this doth as it were turn the cock which ſtops the courſe of the bleſſing from comming unto us, and now we recover an intereſt in all the good things of the world, ſo as all things are ours when ſinne is not ours, but is taken away from us.
Thirdly, it is ſin which brings all ſorrowes and miſeries upon us, this is that which brings ſword, famine, peſtilence, nakedneſſe, and all ſuch outward calamities, ſin i… …he true cauſe of all theſe. Theſe ſpring not out of the duſt, nor come by chance, but are the fruit which growes upon the forbidden tree of ſin: but let ſin once be forgiven, then are theſe things which are in themſelves evill, turned unto good unto us: Affliction is good when the ſin which cauſeth it is gone and done away; one that hath his ſin forgiven, may rejoyce in affliction, Rom. 5.Romans 5. yea, hee may be exceeding joyous in all tribulations, 2 Cor. 7.4.2 Cor. 7.4. When ſin, which is the ſting of every croſſe, is removed, is pulled out, then may we take up that croſſe which before we fled from as from a ſerpent, and put it in our boſome, and not be hurt by it.
Fourthly, it turns good things into evill unto us: ſometimes God gives good things even to wicked and evill men, making his Sunne to ſhine, and rain to fall upon the wicked and unjuſt, Matth. 5.45.Matth 5.45. But ſo long as ſinne is unpardoned, though the things be good in themſelves, yet they are not good unto them; ſin corrupts the good things they enjoy, it turns bleſſings into curſes, as the Lord ſaith in Malachi 2.2.Malachi 2.2. I will curſe their bleſſings, th…ir health, wealth, peace, and proſperity, are as ſnares unto them to work their ruine, Pſal. 69 22.Pſalm 69.22. But where ſin is pardoned, there is no more curſe, Apoc. 22.Apocal 22. Then the bleſſing returnes to the creature, and is in the creature; the rain is a rain of bleſſing, Ezek. 34.26.Ezek. 34.26. our meat and our talk a bleſſing, our proſperity a bleſſing, we are then bleſſed in all we enjoy, in all we put our hands unto.
Fifthly, what an evill ſin is, and what a benefit forgiveneſſe is, we may conceive, if we doe but look on ſuch men as have felt the ſting of ſin in their own conſciences, and have felt the burthen of it …ying on them: Look upon Cain crying out in the horror of his conſcience, My ſin is greater then can bee forgiven, Gen. 4.Geneſis 4. Look upon Saul complaining that God was departed from him; I am (ſaith he) in great diſtreſſe. 2 Sam. 28.15.Look upon Judas when his ſin preſſed upon his conſcience, how unable he was to beare it, very anguiſh of conſcience on earth makes him caſt himſelfe into the gulfe of hell.Prov. 18.14. The ſpirit of a man will beare his infirmity, all outward ſorrowes, ſo long as his conſcience is at peace, free from the trouble of ſin; but when ſin comes and burdeneth the conſcience of a man, this none can beare. This David found to bee a burthen beyond his ſtrength, he was not able to beare it, Pſal. 38.3.Pſalm 38.3. A ſtone is weighty, and the ſand is heavie, but ſin upon the conſcience is heavier then them both, Pro. 27.3.Prov. 27.3. This burthen makes the whole creation to groan under it, Rom. 8.Romans 8. And whoſoever hath felt the guilt of his own ſin lying upon him, ſuch an one wil eaſily conceive what a bleſſing this is to have ſinne forgiven. By forgiveneſſe the burden is lightned, the wound is healed, the ſoule is eaſed of that anguiſh and bitterneſſe which it was in before. While our ſin was unpardoned, we looked at God as an enemy to condemne us, but now we have peace towards God, we are reconciled, the cauſe of the enmity being taken away. All this conſidered, well might D…vid ſay as he did, Bleſſed is the man whoſe ſin is forgiven, and iniquity covered, Pſal. 32.Pſalm 32. Now this great bleſſing God hath promiſed in his covenant, he will forgive the ſin of his people which give up themſelves to walk in covenant with him. Hee will not remember againſt them their former iniquities, their ſins ſhall be as if they had never been: hee will ſee no iniquity in Jacob, nor tranſgreſſion in Iſrael, he will paſſe by the ſin of the remnant of his heritage, he will remember their ſins no more: yea though their ſins be great, yet hee will forgive them; though they abound, yet his grace ſhall abound much more in the forgiveneſſe of them, Rom. 5.20. See Iſai. 43.25. And this the Lord will doe:
Firſt, becauſe mercy pleaſeth him, Micah 7. It is a pleaſure to him to ſhew mercy to his covenanted people. Never did we take more pleaſure (nor ſo much) in the acting and committing of our ſins, as he doth in the pardoning of them. Hee is the Father of mercy, 2 Cor. 1.2 Cor. 1. And therefore delights in mercy, as a father delighteth in his children. It doth him good to ſee the fruit of his own mercy in the taking away of the ſins of his people.
Secondly, it is the purpoſe which he hath everlaſtingly purpoſed within himſelfe, to make his grace glorious in thoſe whom he hath by covenant given unto Chriſt to be ſaved by him; he will have the praiſe of the glory of his grace, Epheſ. 1.6.Epheſ. 1 6. Hee will not loſe this glory, he will be admired in the Saints, 2 Theſſ. 1.10.2 Theſſ 1.10. Hee will make the world to wonder, when it ſhall bee known what ſin hath been committed by them, and pardoned by him. Gods people are called veſſels of mercy, Rom. 9.Rom. 9. As thoſe therefore which are veſſels of wrath, ſhall be full of the wrath and indignation of the Almighty, to make his wrath known in them: ſo the veſſels of mercy ſhall be filled with mercy, filled up to the brim; God will have no empty veſſels, all ſhall be full, one ſort filled with wrath, the other with mercy.
Thirdly, The Lord hath received a ſatisfaction to his Juſtice in Chriſt; what ever Juſtice could require at our hand, Chriſt hath ſatisfied for us to the utmoſt farthing. So that now Juſtice cannot complaine, though that ſin be forgiven unto us, becauſe it was fully puniſhed in Chriſt.
Fourthly, If the Lord ſhould not forgive the ſinnes of his people which believe on Chriſt, Chriſt his ſufferings ſhould be in vaine. To what end was it for him to ſuffer, the juſt for the unjuſt? Why was the chaſtiſement of our peace laid upon him, if wee ſhould alſo ſuffer for our owne ſinnes? God would never have laid our iniquities upon him, but that he intended to forgive them unto us.
Fifthly, There is no other way to have ſinne done away, no other meanes to get free from ſin, but by forgivenes. Either God muſt forgive ſin, or all the world muſt be condemned, and lie under his curſe for ever. But there are a remnant, that God will ſave from periſhing in the condemnation of the world, &c.
Sixthly, The Lord hath not onelyonly promiſed forgivenes, and ſpoken it with his mouth, but his act and deed gives us aſſurance that he will faithfully performe unto us that which he hath promiſed, his dealing with us doth evidently declare his gracious inclination towards us, and his readineſſe to forgive.
Firſt, His great patience in waiting for our repentance and turning unto him, he waits for this very end, that he might be gracious, Iſai. 30.18.Iſai. 30.18.
Secondly, His proclaiming of his Name, as he doth in Exod. 34.6. The Lord, the Lord, gracious, mercifull, forgiving iniquities; why doth the Lord thus proclaime his Name, and tell us openly that he is a God forgiving iniquities, &c. but that we might take notice of his graciouſneſſe towards us, and might be encouraged to looke unto him for forgiveneſſe? Even as Kings proclaime their pardon, that they might be acknowledged to be gracious Lords.
Thirdly, His gracious invitation alſo aſſures us that he will forgive; Come unto me, ſaith Chriſt, Mat. 11.28. If ſin burthen you, I will eaſe you. Yea he entreats us to accept of reconciliation, and to be reconciled unto God, 2 Cor. 5.20.
Fourthly, Conſider his commanding of us to forgive one another; he commands other men to forgive us, which is an argument that himſelfe will forgive. For, firſt, herein he ſhewes his love towards us, that he would not have the hatred of any creature to lye againſt us, no not ſo much as the diſpleaſure of a weake man; but would have us to enjoy their love; how much leſſe then will he let his owne wrath lye upon us, which is infinitely more heavie then the diſpleaſure of all the creatures in the whole world? and ſecondly, If he would have us to forgive one another, which have ſo littl… love and compaſſion in us, how much more will he forgive us, his compaſſion being ſo tender and pitifull towards the worke of his own hands? Theſe acts of his goodneſſe doe confirme this unto us, that he is a gracious God ready to forgive.
This lets us ſee the onelyonly way to get free from the guilt of our Ʋſe 1 ſinne, which lyes upon us; here is the way, and there is no other, but to fly to grace and mercy to obtain free forgivenes. The wicked hypocrite thinkes to eſcape, by denying his ſin, as Saul did, 1 Sam. 15.1 Sam. 15. or by hiding it from the eyes of the Almightie, as they doe, Pſal. 94.7.Pſal. 94.7. Others thinke that God cannot know them, as Job 22.13, 14.Job 22.13, 14. or that he will not regard them, as Pſal. 94.7. But marke what the Lord himſelfe ſaith, Hoſ. 5.3.Hoſ. 5.3. I know Ephraim, and Iſrael is not hid from me. And in Amos 5.12.Amos 5.12. I know your manifold tranſgreſſions, and your mightie ſinnes. And in Hoſ. 7.2.Hoſ. 7.2. I remember all their wickedneſſe, ſaith the Lord; yea he hath Our ſinnes laid up as amongſt his treaſures, Deut. 32.34.Deut. 32.34. and ſealed up as in a bag, Job 14.17.Job 14.17. to bring them forth againſt ſuch Atheiſticall hypocrites, in the day of his viſitation. Others thinke to make amends for their ſinnes, that they will appeaſe God with thouſands of Rammes, and ten thouſand rivers of oyle, as Micah 6.7. but the Lord will be appeaſed by none of theſe. Our onelyonly way is to fly to grace, and to free forgiveneſſe, all other meanes, whether pardons from men, or ſatisfactions from our ſelves, will not free us from the guilt of the leaſt ſin, the taking away of our ſinnes muſt either be by free forgiveneſſe, or they muſt lye upon us for ever.
Is forgiveneſſe of ſinnes one of the bleſſings of the Covenant? then Ʋſe 2 ſurely it reacheth no further, nor to no more then to ſuch as doe give up themſelves to God, to walke in Covenant with him; ſuch therefore as walke contrary to the Covenant which is between God and his people, ſuch as will be bound in no bonds, but caſt away all bonds from them, and will walke at libertie, and will not be reſtrained, let ſuch know, that the bond of the Covenant (as the Prophet ſpeakes in Ezek. 20.37.) and the bleſſing of the Covenant, goe together; ſo as thoſe that will not come within the bond of it, ſhall never partake of the bleſſing. When God drawes his people into the bond of his Covenant, then he is about the forgiving them their ſinnes. Conſider that of the Apoſtle, Rom. 11.26, 27.Rom 11.26, 27. when God doth take away the ſin of a people, then doth he alſo make a Covenant with them, and takes away ungodlineſſe from them. A looſe ungodly walking, contrary to the Covenant which God makes with his people, is an evident demonſtration that our ſinnes are ſtill bound faſt upon us, and they will be as fetters and ſnares to bind us hand and foot to caſt us into utter darkneſſe. This benefit of forgiveneſſe of ſinnes, is proper onelyonly unto thoſe that are a people in Covenant with God, and doe by Covenant bind themſelves unto him, to walke before him as becoming his people.
Ʋſe 3 For incouragement unto all ſuch as doe deſire to renew their communion with the bleſſed God, and to returne into acquaintance and fellowſhip with him; you deſire to have God to be your God, you would faine draw near and get into Covenant with him, that he may be a God unto you, and you a people unto him: but this diſmayes you, this puts you back, you have ſo much guilt lying upon you, ſo many ſinnes ſtanding up betwixt God and you, that you thinke it impoſſible that the holy God ſhould ever take ſuch a ſinfull wretch by the hand, and enter into Covenant with him, to become his God. But let ſuch conſider this ſweet promiſe of grace, I will be mercifull to their iniquities, and remember their ſinnes no more. When he had before ſaid that he would be their God, now leſt any ſhould be beaten off from drawing neare unto him, to renew their communion with him, he ſubjoynes this promiſe, I will forgive their iniquities. As if he ſhould ſay, though you thinke I will not be a God unto you any more, becauſe of your ſinnes, yet theſe ſhall not hinder; for I will forgive them, they ſhall ſtand in my ſight no more.
Ʋſe 4 Hath God thus promiſed forgivenes of ſin in his new Teſtament and Covenant? then let us for our parts labour to partake of this rich bleſſing; lye no longer under the guilt of our ſinnes, but ſeeke to have them forgiven. Say not, there is no hope; we have a promiſe, and we may be the children of the Covenant, to whom the promiſe is made. Thinke what the Prophet ſaith in Amos 5.15.Amos 5.15. It may be the Lord will be mercifull to the remnant of Joſeph, though before in ver. 12. the Lord had told them, that he knew their manifold and mighty ſinnes; yet the Prophet here puts them in hope, it may be, the Lord will yet be mercifull; much more ſhould wee be incouraged by the plaine promiſes of God. And therefore when we heare the Lord ſay, I will be mercifull, I will forgive; let every ſoule ſay within it ſelfe, Surely then I will try, I will ſeeke, I will ſue for mercy, that I may be forgiven.
But what ſhould I doe that I may be forgiven? Queſt.
1. Enter into thine owne heart, Anſw. and ſearch out all the ſinnes of heart and life, which thou art privie unto, Lament. 3.40.Lam. 3.40. This is the Lords owne direction, Jer. 3.12, 13.Jer. 3.12, 13. when the Lord firſt promiſed that he would ſhew himſelfe mercifull, and not let his wrath fall upon them; yet preſently addes, But know thou thine iniquitie, for thou haſt fallen by rebellion, &c.
2. When thou haſt found out thy ſin, goe then before the Lord and confeſſe and judge thy ſelfe before him, as Ezra 9.6.Ezra 9.6. Confeſſe thy ſelfe worthy to be deſtroyed. Doe as the Prodigall did, Luke 15.Luk. 15. I am no more worthy to be counted thine.
3. Preſent before the Lord the ſacrifice of the Lord Jeſus, bring no ſatisfaction of thine owne, make no mention of thine own righteouſneſſe, or good deſervings, but fly onelyonly to the bloudy ſufferings and ſacrifice of Chriſt, to find acceptance & reconciliation through him; without that bloud, there is no forgiveneſſe, Heb. 9.Heb. 9.
4. Come not before God with an heart purpoſing ſtill to continue in thy ſinne, but together with prayer for pardon, joyne prayer for a ſpirit of grace and holineſſe, to make thee a new heart and a new ſpirit, that ſin may live in thee no more: be willing to bind thy ſelfe by Covenant to the Lord, to glorifie that grace ſhewed on thee, if he will pleaſe to be gracious towards thee, in taking away this ſin, Hoſ. 14.3. with 9.Hoſ. 14.3. with 9. Thus come before the Lord, and then, as men that have any great legacy left them by the will of another, they will intreat for it, they will plead the Teſtament of the Teſtatour, and if that will not prevaile, they will bring it into the Court of Juſtice, and there ſue for it: So let us doe, beg, intreat, require the performance of this legacy of the new Teſtament, which grace hath bequeathed unto us; and if this obtaine not, then bring our cauſe into the Covenant of grace, and there ſue and plead, before the throne of grace. There bring out the words of the Teſtament, and ſay, Lord here is thine owne Covenant and promiſe, hold the Lord faſt to his promiſe which he hath made, and plead with him, and ſay, Lord, why are thy mercies reſtrained from me? where is thy faithfulneſſe? why doſt not thou pardon mine iniquitie? Though I be worthy to periſh, yet remember thy Covenant, make good thy promiſe, in which thou haſt cauſed thy ſervant to truſt. Such importunitie the Lord will not take ill, he delights thus to be overcome by the pleas of his people. Doe thus, and he that hath promiſed, will alſo fulfill, and will take away all thine iniquitie, and receive thee graciouſly, Hoſ. 14.3.
Ʋſe 5 For ſingular comfort to all the people of God, who doe in any faithfulneſſe and truth of heart endeavour to walke according to the Covenant they have made with him; To all ſuch this word of Conſolation doth belong, that their iniquitie is pardoned, their ſin is forgiven. It was a word of comfort Chriſt ſpake to the palſie man, Mat. 9.2.Mat. 9.2. Sonne be of good comfort, thy ſinnes are forgiven thee. So Iſai. 40 1, 2.Iſai. 40.1, 2. And thence was that ſpeech of Chriſt to Mary in Luke 7.48.50. Thy ſinnes are forgiven thee, goe in peace. There is peace indeed, when Chriſt promiſeth ſin to be forgiven. Now ſo it is to all the covenanted people of God, their ſin is forgiven, here is their comfort. See Pſal. 103.17, 18.Pſal. 103.17, 18. If wee keepe his Covenant, his loving kindneſſe and mercy is ours to forgive us our ſinnes. Shall man (ſaith Eliphaz) be more juſt then God? ſhall man be more pure then his maker? Job 4.17.Job 4.17. So may we ſay in this caſe, Shall man be more faithfull then God, more mindfull of his Covenant and promiſe then his Maker? No; God is the faithfull God, keeping Covenant and mercy with thoſe that feare him. If we then which are ſo apt to breake our Covenant with God and men, if wee be carefull to keepe Covenant with him, how much more will God performe this promiſe of his Covenant towards us, to pardon our ſinnes? If wee be not unfaithfull towards him, he cannot be unfaithfull towards us. Nay though we were in part unfaithfull, yet cannot he deny himſelfe, 2 Tim. 2.13.2 Tim. 2.13.
Queſt. But how may I know that my ſinnes are forgiven me?
Anſw. 1. A plainer evidence I cannot give then this before named, ſcil. a carefull, conſcionable, and conſtant endeavour to walke in Covenant with God, Pſal. 103.17, 18.Pſal. 103.17, 18.
But I have many failings in the keeping of my Covenant. Object.
Yet ſo long as you doe not renounce your Covenant, Anſw. and breake the bond; till you doe agree to the looſing of the knot, in which you have bound your ſelfe, chuſing to turne back after your former liberties, the ſubſtance of the Covenant is not yet broken, though ſome article of the Covenant may be violated. There be ſome treſpaſſes againſt ſome particular clauſes in Covenants, which though they be violated, yet the whole Covenant is not forfeited.
2. An affectionate and cordiall love to the Lord Jeſus, who hath waſhed us from our ſinnes in his bloud, is a ſure ſigne that our ſins are forgiven us, Luk. 7.47. when wee ſo thinke of Chriſt, as that nothing is too much for him, nothing enough, all we doe, or can doe, is too little for him, and as nothing, to that which our ſoule deſireth; this love never goes alone, but is accompanied with this bleſſing of forgiveneſſe. And ſure thus it is with thoſe that feele in any meaſure the efficacy of Chriſts bloud eaſing their conſciences from the guilt of ſin; They could be content to waſh Chriſts feet, not with teares onelyonly, but with their hearts bloud, and to dye for love of him, who hath loved them, and given himſelfe for them to ſave them from their ſinne.
3. The mortification and dying of ſinne in our hearts, is a ſigne that our ſinnes are forgiven us; When Chriſt takes away Jacobs ſinnes, he alſo turnes away ungodlineſſe from Jacob, Rom. 11.26, 27.Rom. 11.26, 27. If ſin live in us, the guilt of it remaines ſtill upon us. I meane if it live in us in full ſtrength.
4. If we have a tender heart to mourne over Chriſt, whom wee have pierced. Time was, when we could tread under feet that precious bloud, by which we are ſanctified. But now it melts the heart to thinke, that that bloud, which wee have ſo deſpiſed, ſhould yet be ſprinkled upon us, to waſh us from our ſinne. This kindneſſe of Chriſt towards us, makes our hearts to mourne over him, Zach. 12.10.Zach. 12.10. They ſhall mourne over him, or for him, not for our ſelves, but for him, mourning that we have pierced him, and grieved his Spirit by our ſinnes.
5. An heart willing to forgive and to doe good unto thoſe that have done evill againſt us, Mat. 6.14.Mat. 6.14. when wee cannot onelyonly forbeare them, but forgive them, and beare a loving heart to them, that have been unloving towards us. This diſpoſition of heart in us, ſprings from an higher fountaine of grace, which hath been ſhed downe upon us, in forgiving our ſinnes. When the heart can reaſon with it ſelfe, to ſuppreſſe revengefull deſires, when they are ſtirring in us, and can argue, as Mat. 18. and Eph. 4.Mat. 18. & Eph. 4. the Lord is willing to forgive me my debts, and ought not I alſo to forgive my fellow-ſervant that hath offended me? Such a diſpoſition of heart is a fruit and token of the forgiveneſſe of our ſinnes, Mat. 6.14. The grace that hath been ſhewed us in the forgiveneſſe of our ſinnes, workes an anſwerable diſpoſition in us, making us ready to forgive the ſinnes of our brethren.
6. A free and full confeſſion of ſinne; when we deale openly with the Lord, freely willing to open all our whole heart before the Lord, diſcovering knowne ſinnes, ſecret ſinnes, the moſt prevailing, beloved, and inward corruptions, willing to take the ſhame of all unto our ſelves, and ſtill to be more vile in our ſelves, that mercy might be glorified in our forgiveneſſe. When we can bring out the whole pack, and not keepe a ſin back, (ſo farre as wee know any thing by our ſelves) but lay all open and naked before the face of God, till there be no more to be found; ſuch confeſſion hath a promiſe of forgiveneſſe, 1 Joh. 1.9.1 Joh. 1.9. There may be a forced confeſſion, as was that of Saul, when he was ſo fully convinced of his ſinne, that he would no longer deny it, 1 Sam. 15. And of Judas, who out of extremitie of horror and rage of conſcience, was made to confeſſe his wickedneſſe in betraying innocent bloud. There may be alſo a formall, ſuperficiall, and partiall confeſſion, when we doe in a generall faſhion confeſſe our ſelves ſinners, which confeſſion hath no promiſe of forgivenes, becauſe theſe confeſſions are ever accompanied, firſt, with a deſire (if poſſible) to maintaine our own innocency; ſecondly, with a ſpirit of unbeliefe, and miſgiving heart, fearing leſt our own mouth ſhould judge us, and wee become witneſſes againſt our ſelves: Thirdly, with a ſpirit of pride, loath to confeſſe our ſelves to be ſo vile as we muſt acknowledge our ſelves to be, if we ſhould confeſſe all our ſinnes againſt our ſelves. But when a man is willing to ſearch out all his ſin unto the laſt, that he may lay open all his heart, and confeſſe all his iniquitie againſt himſelfe before the Lord, being vile in his own eyes, and deſiring to be more vile, loathing himſelfe for all his abominations: of ſuch an one that can thus come before the Lord in humble confeſſion of his ſinnes, I doubt not to ſay unto him, Goe thy way in peace, thy ſin is forgiven thee. If God give us a heart thus humbly to confeſſe, it is unto us a ſigne there is in God a heart mercifully to forgive.
Exhortation to all the Saints that have taſted of this rich grace Ʋſe 6 in the forgivenes of their ſinnes. Let them aſcribe glory unto him that hath ſhewed this mercy on them, extolling that grace which hath forgiven them; this the Lord lookes for; he would have his grace glorified by us, Eph. 1.6.Epheſ. 1.6. The Lord himſelfe publiſheth this as his own glory, that he is a God forgiving iniquitie, tranſgreſſion and ſin, Exod. 34.6.Exod. 34.6. And the ſervants of God have herein given glory unto him, as Micah 7.18.Micah 7.18. Who is a God like unto thee, who paſſeth by the tranſgreſſion of the remnant of thine heritage? We ſhould make the praiſe of this grace to ring through the whole world, that heaven and earth may take notice of it, and wonder at the grace that hath been ſhewed on us. This grace can never be ſufficiently glorified by us.
To teach us willingly to become ſervants unto this God of all Ʋſe 7 Grace, who dealeth thus mercifully with his people. See Hoſ. 14.5.Hoſ. 14.5. When the Lord there promiſeth to heale the rebellions of his people, by taking away their iniquities from them; marke what this workes in them, ver. 9. What have wee (ſay they) any more to doe with Idolls? with our former ſinnes? we will ſerve them them no more, we will henceforth ſerve thee our gracious God, which promiſeſt to heale all our backſlidings. His will wee be, him will wee ſerve. And thus much of the ſecond Benefit.
The third Benefit of the Covenant, is the renewing and ſanctifying of our natures, by the graces of the Spirit. The Lord having firſt juſtified us by his grace, in the forgiveneſſe of our ſinnes, he the… goes on to ſanctifie us, that we might be an holy people unto him, to ſerve him, in holineſſe and righteouſneſſe all our dayes, Luk. 1.Luke. 1. When he hath made us imputedly righteous, he will have us inherently righteous alſo. And by the promiſe of this benefit, the Lord anſwers another ſcruple, which his people might be ſubject unto; We might thinke with our ſelves, this is indeed a great benefit, which the Lord hath promiſed hith…rto, namely, to forgive all my ſin; But though the Lord ſhould performe all this mercy unto mee, forgiving unto me all my former ſins unto this day, yet I have ſuch a vile ſinfull nature within mee, that I ſhall returne and ſin againe as wickedly as ever I did before, and ſo ſhall bring a new guiltineſſe upon my ſelf. Hereto the Lord anſwers: No, it ſhall not be, I will renew, alter, and change that ſinfull and wicked nature that is in you, I will make your heart a new heart, ſo as you ſhall be enabled to doe my will, and walk in my wayes. I will ſanctifie you to be an holy and pretious people to my ſelf.
This renovation and ſanctification of our nature, ſtands firſt in cleanſing away our ſinfull corruption, and then in an infuſion and filling of us with the holy graces of the Spirit. As a veſſell which wee intend for any honourable uſe, firſt wee ſcoure and rinſe out the filth that is in it, and then we ſweeten it with other things, and ſo make it fit for ſervice and uſe. Satan had defiled us with his loathſome filthineſſe, but ſo many as the Lord ſets apart unto himſelfe, to be veſſels of honour in his houſe, thoſe hee cleanſeth from all filthineſſe of fleſh and ſpirit, and ſeaſoneth them with all the ſweet and gracious gifts of his Spirit. Hence it is that we are ſaid to be made partakers of the Divine Nature, 2 Pet. 1.4.2 Peter 1.4. and to be renewed with the ren…wing of the holy Ghoſt, Titus 3.5.
And we are ſaid to be created new in Chriſt Jeſus, Eph. 2.10. becauſe as in our firſt creation we were then created holy and righteous after the Image of God: ſo now we are renewed unto the ſame image again. The Lord doth with us as the Potter doth with his veſſell, when the firſt faſhioning of it is broken, he returns and makes it another veſſell, as ſeems good in his eyes, Jer. 18.3. By this work of renovation and changing our natures, there is a new diſpoſition wrought in us, clean contrary to that which was before. Whereas before, the wiſdome of the fleſh, and our corrupt will was quite contrary, and even enmity againſt the Law of God, and would by no meanes bee brought into ſubjection, Rom. 8.7.Rom. 8.7. yet now we are made to love the Law, and delight in the Commandements of it in our inward man, Rom. 7.Rom. 7. The law is not now any more a law without us, to urge and enforce us, but it is a law within us; it is written not in Tables of ſtone, but in the heart, according to that promiſe, Jer. 31.Jeremy 31. I will write my lawes in your heart…, and in your inward parts will I put them. By which writing there is ſtamped upon the heart an inward diſpoſition and inclination of mind and will, to doe the things which the law doth command. The law being there within us, it is unto us as our own bowels, loving it and making pretious account of it. This bleſſing the Lord promiſeth in his covenant, as we may ſee in Ezek. 36.25, 26, 27.Ezek. 36.25, 26, 27. I will powre clean water upon you, and yee ſhall be clean; yea, from all your filthineſſe will I cleanſe you. A new heart alſo will I give unto you, & a new ſpirit will I put within you: and I will take away the ſtony heart out of your body, and give you a heart of fleſh, and I will put my ſpirit withi… you, &c. And hence I think it is, that the Lord calls himſelfe,Pſalm 71.21. The holy One of Iſrael; not onelyonly becauſe he is holy in himſelfe, and will be ſo acknowledged by them; but becauſe he ſanctifies his Iſrael unto himſelfe, making them holy according to that Levit. 20.8.Levit. 20.8. I am the Lord which ſanctifieth you. And in Iſai. 43.15.Iſaiah 43.15. I am the Lord your holy One. And in Habbak. 1.12.Habbak. 1.12. the Prophet calls the Lord his holy One. Art not thou of old, O Lord, my God, my holy One? He is not onelyonly our mercifull God to pardon us, but our holy one to ſanctifie us. And for the ſame cauſe we read of the promiſe of the Spirit, Gal. 3.14.Gal. 3.14. Becauſe God hath promiſed to give his Spirit unto thoſe that hee takes to bee a people to himſelfe. This bl…ſſing of ſanctification the Lord will perform unto all his people, making them an holy people unto himſelfe.
Firſt, becauſe hee hath for this end choſen them, that they might be holy, Eph. 1.Epheſ. 1. and therefore he will bring them to that eſtate of holineſſe, to which hee hath choſen them. What he hath choſen us to, he will bring us to, Gods purpoſes are not in vain, hee will perform to us all the good hee hath intended towards us.
Secondly, Chriſt hath purchaſed the ſpirit of grace for us, Joh. 17.19.John 17.19. For their ſakes (ſaith Chriſt) ſanctifie I my ſelfe (offering up himſelfe as a conſecrate offering unto God) that they may bee ſanctified by the truth. It was for our ſanctification that he offered up himſelf.
Thirdly, hee hath filled himſelfe with all grace for that ſame end, that we might bee filled by that abundance of grace which is in him. Pſal, 68.18.Pſalm 68.18. he received gifts for men, not to keep them to himſelfe alone, but to communicate unto us, that out of his fulneſſe wee might all receive grace for grace, John 1.16. And therefore Chriſt is ſaid to bee not onelyonly righteouſneſſe unto us, but ſanctification, becauſe he hath filled himſelfe to the end that he might alſo fill us with his own ſanctity and holineſſe.
Fourthly, Chriſt hath prayed for our ſanctification, John 17.17. And wee know that hee was heard alwayes, no prayer of his ever returned empty, but came back with a full bl…ſſing.
Fifthly, Gods covenant is to give us all things that pertain to life and godlineſſe, 2 Pet. 1.4.2 Pet. 1.4.
Sixthly, the Lord is an holy God, and therefore will have thoſe that are in covenant with him, to bee an holy people, Lev. 11. It would be a d…ſhonor to God to have his name called upon a ſinfull and prophane people, Ezek 36.20.Ezek. 36.20. And beſide, the end of the covenant betwixt him and his people, is Communion, God takes a people into covenant with him that he might communicate himſelfe unto them, that hee might poſſeſſe them, and they enjoy him; but God cannot communicate himſelfe in the ſweetneſſe and familiarity of his love unto unſanctified ones. And therefore he will have his covenanted people to be holy, that he may communicate himſelf unto them.
Seventhly, when the Lord gives himſelf unto a people to be a God unto them, he gives himſelfe wholly unto them, keeping back nothing from them which might make them an happy and bleſſed people. And therefore as he doth communicate himſelfe to them in his mercy and grace, to pardon their ſin, ſo he doth alſo in his purity and holineſſe to ſanctifie them, and to cleanſe them from their ſin.
Eighthly, God will be glorified in all his people, whom he takes neer unto himſelfe, Levit. 10.3.Levit. 10.3. and in Iſai. 43.21.Iſaiah 43.21. This people have I formed for my ſelfe, they ſhall ſhew forth my praiſe. But God could have no glory from us in this world, if he ſhould not ſanctifie us. Herein is he glorified, when wee bring forth much good fruit, John 15.John 15. and ſhine forth in good works, Matth 5.Matth. 5. and ſhew forth the vertues of him that hath called us, &c. 1 Pet. 2. In theſe things God is glorified by us; but this glory wee can never bring to God, till he have ſent down his Spirit of glory and grace upon us. Now leſt this bleſſing of ſanctification ſhould ſeem too little to be reckoned among the great bleſſings of the covenant, let us therfore conſider how great a priviledge this is, to be renewed & ſanctified by the grace of Gods holy Spirit. This is intended to us as a bleſſing, in Iſai. 44.1, 2, 3.Iſa. 44.1, 2, 3 The Lord maketh many ſweet promiſes to his Iſrael; and in verſe 3. I will (ſaith the Lord) powre my Spirit upon thy ſeed, and my bleſſing upon thy buds. When God powres on any his Spirit, then hee would have us to know, that he powres on them a rich bleſſing. My Spirit and my Bleſſing, ſaith God. As it is a mans curſe to bee left under the power & dominion of ſin: ſo contrà, it is a bleſſing to be ſet free from ſin, and to be renewed unto holines. Therefore it is that when Chriſt converts us from our ſins, he is ſaid to bleſſe us in converting us from our iniquities, Acts 3. ult. Acts 3. ult.It is a bleſsing indeed. This is a better bleſſing then was that wherewith Eſau was bleſſed, who had the fatneſſe of the earth for his dwelling place, and the dew of heaven to m…ke it fruitfull. This is one of thoſe ſpirituall bleſſings wherewith Chriſt hath bleſſed us in heavenly things, Eph. 1 3.Eph. 1.3. It is ſuch a bleſſing as makes bleſſed thoſe that receive it.
For firſt, by being ſanctified in our ſelves, wee come to have a ſanctified uſe of all other bleſſings which we enjoy. To the pure all things are pure, but to the impure all things are impure and defiled, Titus 1. end.Titus 1. end
Secondly, holineſſe is the Image of the bleſſed God, it conforms unto him, makes us like unto him. This is our excellency and our glory in the eyes of Angels and Men, in nothing are wee ſo glorious as in holineſſe; this is a Crown and Diadem upon our head: and therefore David calls the Saints by the name of excellent ones, Pſal. 16.3.Pſal. 16.3. Sanctity makes a man to excell himſelfe, and preferres him above the common condition of men. The Spirit of Holineſſe is a Spirit of Glory, 1 Peter 4.14.1 Pet 4 14. and Grace is Glory, 2 Cor. 3.18.
Thi…dly, it makes the Lord to take a delight in us, even as a father doth delight in ſeeing his own Image in his children. God loved us before with a love of benevolence and good will; but now he loves us with a love of complacency, taking pleaſure in his people, as the Prophet ſpeaks Pſal. 147.11.149.4.Pſal. 147.11, 149.4.
Fourthly, by being ſanctified wee alſo are made to delight in God. How pretious are thy thoughts to mee, O God? ſaith D…vid, Pſalm 139.17. Whom have I in heaven but thee? And Pſalm 73.25.Pſal. 73.25. When ſhall I come and appeare in the preſence of God? Pſalm 42.Pſalm 42. Hereby the Lord becomes the God of our joy and gladneſſe, Pſalm 43.4.Pſalm 43 4
His preſence is ſweet unto us, his voice is pleaſant, his word, ordinances, and whatſoever elſe he communicates himſelfe in, they are delightfull unto us, and wee take pleaſure in them. It is a pleaſant thing to a ſanctified heart, to be praiſing God, and to be exerci…d in any thing in which we may enjoy communion with him.
Fifthly, By being ſanctified, wee have peace increaſed in our inward man. God becomes a God of peace unto us, in ſanctifying of us.1 Theſ. 5.23. Thereby he ſtills thoſe raging and ſtrong luſts, which had wont to diſquiet our hearts. While ſin raignes, there is no peace, not onelyonly is the Conſcience perplexed by it, but the affections of the ſoule are ſet at variance one againſt another. Pride would have one thing, and covetouſneſſe would have another; Hypocriſie and prophaneneſſe are divided one againſt another; Like ſo many contrary winds which lie upon the face of the deep, and daſh the waves one againſt another. Thus a multitude of contrary paſſions and luſts, diſtract and divide the ſoule aſunder, ſo that while ſin rules in us, there is no peace. But when grace beginnes to have its kingdome ſet up in us, it then brings with it a bleſſed peace. Holineſſe and peace goe together; All the faculties of the ſoule being ſanctified by grace, they do now ayme at one end, which is the doing of Gods will, and this unitie makes peace.
Sixtly, By being ſanctified, we are made inſtruments and meanes of bleſſing unto others; When God called Abraham to follow him, out of his native Country, this was the promiſe by which he incouraged him to follow him, I will bleſſe thee, (ſaith he) and thou ſhalt be a bleſſing. It was promiſed as a bleſſing to Abraham, that he ſhould be a bleſſing to others. Thus Iſrael is a bleſſing in the midſt of Aegyp… and Aſhur, Iſai. 19.24.Iſai. 19.24. They are ſet as a bleſſing round about Go… holy mountaine, Ezek. 34.26.Ezek. 34.26. The remnant of Jacob (Gods ſanctified ones) are among many people, as dew from the Lord, and ſhowre… … on the graſſe, Micah 5.7.Micah 5.7. They are a bleſſing. So long as a man … grace, and is unſanctified, he is an uſeles, unprofitable creature, Pſal. 14.Pſal. 14. They are altogether unprofitable, like that girdle which the Prophet ſpeakes of, which was corrupted, rotten, and good for nothing, Jer. 13.7.Jer. 13.7. They are very corrupt, yea very corruption, Pſal. 5.9.Pſal. 5.9. and not onelyonly corrupt, but they are corrupters of others, Iſai. 1. And ſo are rather a plague and curſe to others, then a bleſſing. But when the Spirit of grace hath entred into the ſoule, and ſanctified it, then … that was before unprofitable, is now become profitable, and being a veſſell of mercy, filled with bleſſing himſelfe, he lets out himſelfe unto others, and becomes a bleſſing unto them.
Seventhly, By being ſanctified in our natures, wee are made …t to live the life of God, from which we have been eſtranged; ever ſince our mothers wombe, we have been ſtrangers from God, and from the life of God; we have of our ſelves neither knowledge how to doe well, nor any ability to doe what we know; we onelyonly wander away from God, and bid God depart from us, Job 21.Job 21. Wee have neither will nor ſtrength to doe any thing that is holy & right in the Lords eyes: But when God ſanctifies us, then a new ſpirit enters into us, and ſets us upon our feet, and ſtirres and works in us, carrying us on to the doing of the will of God; Then we begin to live for God and with God. In a word, how great a bleſſing this is, we may conceive by the lamentable complaint of the Apoſtle, groaning under the bondage of his corruption,Rom. 7. Who ſhall deliver me (ſaith Paul) from this body of death? He knew himſelfe to be already delivered from the law of death, and the power of it, ſo that death could not hurt him, and yet Paul would have another deliverance ſtill; There was yet one thing which troubled him, the body of death, the ſin which hangeth ſo faſt on; the remnant of corruption which like fetters hampered him, that he could not ſo perfectly fulfill the will of God. This plague of the heart within, Paul deſired to be healed of, who (ſaith he) will helpe me, who will deliver me from this miſery, and ſet me free out of this bondage of corruption? Paul was many a time in bonds, in perſecution, and manifold ſufferings for Chriſts ſake, but never doe we heare him complaine ſo of theſe; he never ſaid, Who will deliver me and ſet me free out of this priſon, out of theſe bonds, out of theſe pinching wants, &c. But that which moſt troubled him, was his ſinful corruption of nature within; This is the plague which above all other he deſires to be delivered from. And ſurely ſuch is the diſpoſition of all thoſe, whoſe hearts God hath effectually touched with his ſpirit of grace, that if they had the kingdomes of the world for their own, they could be content, to forgoe all, ſo they might be rid of ſin, and have their ſanctification perfected in them.
Now as we have ſ…ne that this ſanctification is a ſingular benefit and bleſſing unto us; ſo let us conſider alſo how it ſprings forth unto us out of the ſame fountain of grace, as did the former benefit of forgiveneſſe of ſins. Theſe two ſtreames iſſue out of the ſame fountaine of grace. When God ſanctifies us, adding this benefit to the former, we may then ſay, Grace, grace; wee doe herein receive a double grace; Grace in forgiving, grace in ſanctifying of us; here is grace upon grace. It is a bleſſing of rich grace. And this will appeare, if we conſider,
Firſt, How impiouſly and wickedly we have forſaken our firſt holy and bleſſed eſtate, in which the Lord had created us. God made man righteous, Eccleſ. 10. ult. Eccleſ. 10. ult.but he would be finding out many inventions of his own, and if he could not invent them in the ſhop of his own braine, then he would take them out of Satans forge, by thoſe inventions thinking to make himſelfe more excellent then God had made him; and ſo did wilfully caſt away that glory of grace, with which he was clothed, defaced the Image of God which was ſtampt upon him, bringing upon himſelfe a ſinfull and ſhamefull nakedneſſe, to the contempt of his perſon before all creatures; caſt off his God that had formed him, ſetting light by the God of his ſalvation, chuſing to obey the curſed ſuggeſtion of Satan, Gods enemy, rather then to retaine his communion with God. This did he, and we in him, and now the Lord might have ſaid unto us all, Let him that is filthy, be filthy ſtill. Seeing you have thus defiled your ſelves, you ſhall never be cleanſed, untill I have made my wrath to fall upon you, Ezek. 24.13. It is wonderfull grace, if ever the Lord will returne to ſuch, to renew us and ſanctifie us by his grace; Our ſin was like the ſin of Angels, who kept not their firſt eſtate, no more did we, wee ſinned as they did, but we are ſanctified, and not they, here is grace towards us, not towards them. They are ſuffered ſtill to perſiſt in their malicious wickedneſſe, but we are renewed againe according to the Image of him that created us, Epheſ. 4.Epheſ. 4.
Secondly, Conſider the loathſomenes of the ſin and corruption which we have brought upon our ſelves, and doth now lie upon us; A wicked man is loathſome (ſaith Solomon) Pro. 13.5.Prov. 13.5. So loathſome is the ſin that is in us, that we are made even to loath our ſelves, and to count our ſelves more filthy then the dung of the earth, Ezek. 6.9. When the Lord formed man in the beginning, it was not ſilver or gold, or any ſuch precious matter, out of which he faſhioned him, but it was out of the vileſt of the Elements, out of the earth, the dregs & ſetlings of all creatures. The matter out of which man was then made, was but vile and baſe. Wonder it was that God would ſet the gracious Image of his holines upon ſo contemptible a creature. But though it was then but vile, yet it was (as I may ſo ſpeake) innocent, harmles. The pollution of ſinne had not as yet defiled it, there was nothing in it as yet, which ſhould make the holy God to loath the creature which he had made; ſinne had not as yet ſtained the earth with its filthines. But now by ſin man is become abominable, his uncleanneſſe is as the filthines of the menſtruous; the filthy leproſie of ſin is not in his forehead alone, but is ſpread all over him; ſo that the Lord might ſay unto him, Depart, depart yee polluted, ſtand apart, the pure eyes of my holines cannot endure to behold ſuch loathſome filthines. But now behold and wonder, even the God ſo glorious in holines, Exod. 15.11. even he ſeeing us lye polluted in our bloud, he doth not paſſe by on the other ſide, but he takes pitie on us, and takes us and waſheth us with water; he waſheth us from our bloud, and anoynteth us with oyle, Ezek. 16.6.9. yea and cloaths us againe with white linnen of ſanctity and holines, adornes us with ornaments of grace, which are as jewels of ſilver and jewels of gold, &c. ver. 10, 11, 12, 13. and makes us beautifull by his owne beauty which he puts upon us. And is not this grace? Had wee ſeene our bleſſed Saviour riſe up from the table to waſh the foule feet of his ſervants, we would have wondred. How much more wonderfull is this, that he ſhould take us filthy lepers, and waſh us in the waters of Jordan, untill we be wholly cleane? Conſider that place in Ezek. 16.9. how the Lord himſelfe amplifies this grace towards us in waſhing us from our polluted bloud. No leſſe then three times together doth the Lord there mention this, When I ſaw thee polluted in thy bloud; (ſaith the Lord) and againe, When thou waſt in thy bloud; and a third time, Even when thou waſt in thy bloud, then I took thee and waſhed thee, and ſaid unto thee, Thou ſhalt live. Why doth the Lord ſo ingeminate, ſo double and treble this, When thou waſt in thy bloud? but onelyonly that we might the more obſerve his abundant grace towards us in purifying ſuch loathſome uncleane ones as wee are. Doubtles David when he had defiled himſelfe by that great and foule ſin, he counted it mercy and rich grace to have a cleane heart renewed in him, Pſal. 51.Pſ…l. 51.
Thirdly, Conſider how unable we are to cleanſe and purifie our ſelves; we are like little babes, who can defile themſelves, but would lie in their uncleannes for ever, ſhould not the nurſe waſh & cleanſe them; we once ſtript our ſelves of the garments of grace, but now we know not how to put them on any more; we were men, at that time, when (in Adam) wee laid them by and put them off: But now like little children we ſhould ſtarve with cold and nakedneſſe, ſhould not the Lord pitie us, and put theſe garments of grace upon us. We are, ſaith the Apoſtle, of no ſtrength, Rom. 5.6.Rom 5.6. not able to thinke a good thought,2 Cor. 3. nor to will one good deſire; but it is God that worketh in us both will and deed of his good pleaſure of grace towards us, Phil. 2.13.Phil. 2.13. It is not in our willing or running, but in God ſhewing mercy, Rom. 9.16.Rom. 9.16. And it is not unworthy our obſerving, how in ver. 18. he oppoſeth mercy to hardening, (He hath mercy on whom he will, and whom he will he hardeneth) to teach us to look at it as a ſpeciall mercy, when he is pleaſed to take away the hard & ſtony heart from us, and give us an heart of fleſh, ſoft and pliable to his will.
Fourthly, As we could not renew & ſanctifie our ſelves, ſo neither could any other help us, and reſtore us againe to the holines we had loſt; In Ezek. 16.5.Ezek. 16.5. the Lord tells his people there, how little helpe they had from any other, when they lay in their miſery, there was no eye that pitied them, to doe any thing to them, or to have compaſſion on them. The Prieſt and the Levite, they come and look on, but they paſſe by on the other ſide, there is nothing done to heale the wound which Satan by ſin had given to our ſoules, but they are let alone to putrifie and corrupt the whole man more and more, ſo as from the crowne of the head to the ſole of the foot, there is nothing but ſores, and ſwelling, and wounds full of corruption, Iſai. 1. But when the Lord ſaw that there was none to helpe, then he himſelfe (like the good Samaritan) comes & waſheth our wounds, powring in wine and oyle, to cleanſe and to heale us. Such was our pollution, ſo deeply ſet, that all the water of the Sea, all the bloud of bulls and goats, could not cleanſe us; yea though we ſhould waſh in Nitre and take us much ſope, yet our iniquity would ſtill ſtand undone away before the face of God, Jer. 2.22. OnelyOnly that ſpirit of life, that ſpirit of holines, that ſpirit of power which is in Chriſt Jeſus, that ſpirit being ſhed down upon us, that cleanſeth us, waſheth us, ſanctifies us; without this, all helps under heaven had been in vaine, without this ſpirit, neither Word, Sacrament, Commandements, promiſes, or being trained up in the Communion of the Church, and Chriſtian families, neither any nor all theſe could availe to renew us to the grace from which we are fallen, 1 Cor. 6.11.1 Cor. 6.11.
Fiftly, Let me adde this one thing more, If we ſhould look at God himſelfe onelyonly as juſt, and not as gracious, we could never have hoped to have obtained this bleſſing from him. Juſtice could have ſaid no other unto us, then as Ezek. 20.39. Seeing you would not obey me, goe therefore & ſerve every man his Idoll, ſerve your ſin. When we had turned the glory of God into a lye, and had worſhipped the creature above the Creator, (who is bleſſed for ever) Juſtice would then have given us up unto vile affections, and to our owne hearts luſts, and to a reprobate mind, to doe the things that are not convenient, ſo receiving in our ſelves ſuch a recompence of our errour as was meet, Rom. 1.Rom. 1. This would have been the reward of Juſtice upon us for our ſin; But here Grace comes in and powres downe upon us a ſpirit of grace and of ſanctification, Zach. 12.10.Zach. 12.10. to waſh us from our uncleannes, that we might be an holy people unto God. And hence it is that in 1 Pet. 5.10. when the Apoſtle prayes for the perfecting of our ſanctification in us, he looks at God as a God of all Grace; The God of all Grace (ſaith he) which hath called us unto his eternall glory by Jeſus Chriſt, confirme, ſtrengthen, and ſtabliſh you, &c. As thereby ſhewing from what fountain the benefit of ſanctification comes, namely, from Grace, from the God of all grace. He is a God of all grace towards us in ſanctifying of us.
This may helpe to ſettle us and confirme us in the truth, namely, Ʋſe 1 that ſeeing Sanctification is a bleſſing of the Covenant of grace, even as forgivenes is, therefore it is a warrantable and ſafe way for a man by and from his ſanctification to take an evidence of his juſtification, and of his eſtate in Grace before God. Forgivenes of ſinnes, and ſanctification, are both of them bleſſings of the ſame Covenant: As is the one, ſo is the other; the one is of grace, ſo is the other of grace alſo. Here therefore to take an evidence of our juſtification (ſtanding in the forgivenes of our ſinnes) from our ſanctification, is not a turning aſide from the Covenant of grace, to a Covenant of workes, but it is to prove one benefit of the Covenant of Grace, by another benefit of the ſame Covenant. This argument is unanſwerable. I reaſon thus, If juſtification and ſanctification be both of them b…nefits of the Coven…t of Grace, then to evidence the one by the other, is no turning aſide to a Covenant of works; But they are both of them benefits of the Covenant of Grace. Ergo. If ſo be the forgivenes of our ſinnes were promiſed in the Covenant of Grace, and Sanctification were a bleſſing of the Covenant of workes, then might it well be ſaid, that to evidence one by the other, were a turning aſide from the Covenant of grace to that other of workes; But when they are both promiſed, both communicated to us by the ſame Covenant, there is no colour to charge this way of evidencing our eſtate, with turning aſide to another Covenant.
Object. But may not a man that is under the Covenant of workes, by giving himſelfe to holy duties and actions, and exerciſing himſelfe in them, come to attaine an habite of holines, and be truly ſanctified?
Anſw. Some have not doubted to affirme as much, but falſely, and the falſity of this opinion may be made evident by theſe Conſiderations following.
1. This opinion imports thus much, That one under the covenant of workes, may performe acts that are holy, which is falſe; he may indeed doe ſuch things as are materially holy, as being commanded of God, whoſe word and Covenant doth ſanctifie them, & make the things holy in themſelves, but they are not formally holy, but, (coming from their impure hearts) thereby they are polluted and defiled, Tit. 1. And therefore can have no ſuch power to worke ſanctitie in the ſubject whence they come.
2. If true ſanctification may be in one that is under the Covenant of workes, then muſt we of neceſſity change the articles or promiſes of the Covenant of Grace, & make the promiſe of ſanctification no part of it; we muſt blot out thoſe promiſes of writing the law in our hearts, and putting a new ſpirit within us, and all other promiſes of the like nature, muſt be raſed out of the covenant of grace, if one under the Covenant of workes may attaine to this ſanctification by his owne workes.
3. This opinion is directly croſſe and contrary to the Apoſtle in Gal. 3.2. where he tells us, that we receive the ſpirit of Sanctification, not by the workes of the law, but by hearing of faith preached. It is the doctrine of grace, not of workes, which makes us partakers of this ſpirit. And hence it is that in 2 Cor. 3.6. he tells us, that it is the new Teſtament which is the miniſtration of the Spirit, by which the Spirit is miniſtred and conveyed uto us. The law, or the workes of the law doe not.
4. Our being ſanctified, and our being Saints, is in effect all one, but we are Saints by calling, and our calling is by the Goſpel of Grace, 2 Theſ. 2.14. and therefore our ſanctification is from Grace alſo.
5. We are ſanctified by being in Chriſt, whence are thoſe expreſſions frequent in Scripture, Saints in Chriſt Ieſus, ſanctified in Chriſt, and ſuch like. Now our implanting into Chriſt is onelyonly from Grace, and therefore, ſo is our Sanctification alſo.
6. Our ſanctification is called a new Creation, Create in me a cleane hear…, O God, (ſaith David) Pſal. 51.Pſal. 51. And in Epheſ. 2.10.Epheſ. 2.10. We are created unto good workes. And in 2 Cor. 5. We become new Creatures in Chriſt Ieſus. And in Epheſ. 4.24.Epheſ. 4.24. The new man is created after God in holines &c. All which imply, that there muſt be a creating power put forth to the working of this new man in us. We muſt therefore deifie the workes of the Law, and make a God of them, induing them with a creating power, if we will aſcribe ſuch efficacy unto them, as to worke true ſanctification in us.
7. We receive the Spirit by faith, Gal. 3.14. therefore not by the workes of the law.
8. Chriſt tells us plainly, the world of unbelieve…s that are under the Law, cannot receive the Spirit, Ioh. 14.17.Iohn 14.17. whom the world cannot rece…ve.
9. Sanctification is purchaſed for us by the bloud of Chriſt. He gave himſelfe for us, to purge us, &c. Tit. 2.14.Tit 2.14. And ſo in Epheſ. 5.25, 26, 27. He gave himſelfe for his Church, that he night ſanctifie it.