The Bowels of Tender Mercy Sealed in the Everlasting Covenant

SECT. I.

OF this Assertion there are two Branches.

First, That the blood of Christ is the Cause for which the people of God have all their sins pardoned: This truth the Scripture clearly holds forth. Matth. 26. 28. This is my blood of the New Testament which is shed for many for the remission of sins. Rom. 3. 25. Whom God hath set forth to be a Propitiation through Faith in his blood, to declare his righteousness for the remission of sins that are past. Mark, Christ is our Propitiation, and he is our Propitiation by blood: It is the blood that maketh an Atonement for your souls: Levite. 〈◊〉 11. And without shedding of blood is no remission, Heb. 9. 22. And therefore the High Priest (who was a Type of Christ, when he was to make an Atonement, he always came with the blood of the Sacrifice) Ephes. 1. 7. In whom we have redemption through his blood, the forgiveness of sins. Rev. 1. 5. Who washed us from our sins in his own blood. 1 Joh. 1. 7. The blood of Jesus Christ his Son cleanseth us from all sin. Besides these Scriptures, you shall find other places putting the forgiveness of sins expressly upon Christ's account as the Cause, Ephes. 4. 32. Forgiving one another, even as God fir Christ's sake hath forgiven you. 1 Joh. 2. 12. I write unto you little Children, because yovr sins are forgiven you for his Name sake. Rom. 5. 11. We joy in God through our Lord Jesus Christ by whom we have received the Atonement. Beloved, The people of God have a three-fold anchor to trust upon for the pardon of their sins.

• 1. One is the free grace of God: Rom. 3. 24. Being justified freely by his grace.
• 2. A second is the blood of Christ: Rom. 5. 9. Being now justified by his blood.
• 3. The third is the Covenant of God: Jer. 33. 8. I will pardon all their iniquities whereby they have sinned, and whereby they have transgressed against me.

Before I quit this first Branch of the Assertion, I would directly answer three Questions.

• 1. How the blood of Christ can be such a Cause as amounts so high as the forgiveness of sins, though very many, and very great?
• 2. What necessity there was for the effusion of his blood in a Causal order to the forgiveness of our sins.
• 3. How it may be demonstrated that it doth reach so far, &c.

Quest. 1. How the blood of Christ can be such a cause as to amount and reach so high for the forgiveness of all our sins, though very many, and very great?

Sol. To this it may be answered, that it doth arise from

1. The dignity of the person of Christ who was God-man.

2. The Concurrence of both the natures of Christ, in all his Mediatory actions and passions, so that they were Theandrical, sufferings both Human and Divine; and therefore his blood is called the blood of God, (Acts 20. 28. God purchased the Church with his own blood.) and the Lord of glory is said to be crucified, (they crucified the Lord of glory, 1 Cor. 2. 8.) And from these two Considerations there is light enough to convince us of the wonderful power and virtue in the blood of Christ to reach the forgiveness of all our sins, because he was an infinite person, and for him to suffer and die, was more than if all the sons of men had done so. And because the virtue of his Deity did so extend unto, and attend his Death or Sacrifice, that thereupon it came to be of more than sufficient worth to satisfy God's justice, and to expiate our sins; for although there was in our sins an abounding measure of guilt, yet there was in the blood of Christ (it being the obedience of one who was God) a superabounding worth to weigh down and remove all the malignity and demerit in the sin of man; there being no more proportion 'twixt the demerit of our sinnings, and the demerit of his sufferings, than there is 'twixt our persons and his person.

Quest. 2. But secondly, It is demanded, What necessity there was for the effusion of his blood in order to the forgiveness of our sins?

[Answered.] Sol. It was necessary that the blood of Christ should be shed to wash us from our sins, because

First, Divine justice must be satisfied before sins can be forgiven; till that be done, mercy itself (if I may so speak) is not at liberty; therefore the Apostle tells us that God did set forth Christ to be a propitiation through faith in his blood, (Rom. 3. 25.) To declare his righteousness, that he might be just, and the justifier of him that believeth in Jesus, (Ver. 26.) The meaning is, that the blood of Christ reconciled both these Attributes of God; justice calls for satisfaction; there it is saith Christ, my blood hath satisfied you; and mercy longs to help and pardon the poor sinner; it shall come saith Christ, for my blood hath purchased it.

Secondly, Jesus Christ must make good his bargain and agreement; he did agree with his Father to be a Surety for all his people, and was content to stand in their stead, and to have all their iniquities laid upon himself, and to answer for them, and to suffer for them, and to clear and discharge them, and to reconcile and save them by his death; and therefore even upon that account it was necessary that Christ should die, and shed his blood, that the agreement 'twixt him and the Father might be performed.

Thirdly, It was necessary also in this respect, To convince us of the heinousness of sin; we ordinarily look on sin as a small matter, as if God were not offended and provoked by it; and if he be, • et a small matter will serve the turn to satisfy God, to pacify him towards us▪ and get forgiveness; but we do extraordinarily delude ourselves; for without shedding of blood there is no remission; it cost Jesus Christ (the Son of God) his precious blood, and if that had not been shed, never could any have got the forgiveness of any one sin.

Fourthly, It was necessary likewise as to the acquiescing, quieting or satisfying of conscience, which would never come to any rest or peace, unless Jesus Christ had shed his blood; for still the conscience cries out, God's justice must be satisfied, and who will undertake that great work? Lo I come saith Christ, I have laid down a price, I became sin, I was made a curse, I wrought redemption, I have satisfied the just God, and purchased the forgiveness of your sins; and now conscience is quieted; Who shall condemn? it is Christ that died.

Quest. 3. How it can be demonstrated that the blood of Christ is the cause of forgiveness of our sins, though many and great?

[Answered.] Sol. Besides the clear Scriptures already mentioned, these Arguments may help us to demonstrate it.

First, We are set free by the blood of Christ. Zach. 9. 11. By the blood of thy Covenant, I have sent forth thy prisoners out of the pit.

Secondly, We are justified by his blood, and saved from wrath. Rom. 5. 9. Much more being justified by his blood, we shall be saved from wrath by him. Pray, tell me what is it to be justified, but to be pardoned? and what is it to be saved from wrath, but to be delivered from all punishment? and both these depend upon the blood of Christ.

Thirdly, So we are said to be made nigh by the blood of Christ, Ephes. 2. 13. and to be reconciled through the blood of his Cross, Colos. 1. 20.

Secondly, Now I come to the second Branch of the Assertion, that as Jesus Christ's blood is the cause, so it is the only cause for which God forgives the sins of his people.

Yet let me distinguish; causes of forgiveness are of two sorts.

First, Internally moving God, and that is his own free grace only.

Secondly, Externally meriting, and that is the death or blood of Christ only. Isa. 63. 3. I have trodden the wine-press alone, and of the people there was none with me. Acts 4. 12. Neither is there salvation in any other Name; for there is none other Name under heaven given amongst men whereby we must be saved. Acts 13. 38. Through this man is preached unto you the forgiveness of sins. Ver. 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses. 1 Cor. 3. 11. Other foundation can no man lay, than that which is laid, which is Jesus Christ.

The truth of this will easily appear, if you consider

First, The works of God the Father, who laid on Christ (and none but Christ) the iniquities of us all, Isa. 5. 3. 6. and sealed him, John 6. 27. (and set him apart, authoritatively commissioned him) and set him forth to be a propitiation, Rom. 3. 25.

Secondly, The office of Christ (amongst the rest) to be our High Priest; and in this respect, two things are proper unto him. 1. The oblation of himself for sin. 2. His intercession for transgressions.

Thirdly, The nature of merit, which

• 1. Must be opus indebitum; for he who doth do no more than he ought to do, or suffers but what he deserves to suffer, merits nothing by his doing, or by his suffering.
• 2. Must be opus perfectum, against which no exception can be taken; nothing is meritorious which is short and faulty.
• 3. Must be opus infinitum, a work of infinite value and worth, which cannot only stand before justice, but plead also with it, and challenge it for the dignity of what is done or suffered.

Now these qualifications (not to mention anymore) set the Crown on the head of Christ alone, and strike it off from us, and all our works, yea, the best; for they are

1. But debts; our best obedience is but so, and our best repentance is but so.

2. But imperfect; when we have done all, we are but unprofitable servants; and so much iniquity accompanies our holy offerings, that we need Jesus Christ to be our Aaron to bear them, and have need to pray, as he that mourned for his sins, Domine, Lava lachrymas me as.

3. Were they perfect, yet they are but of a finite worth, and rise not to the far more exceeding m • rit in sin, nor yet to the surpassing worth of Divine mercy: If Jacob were not worthy of the least of mercies, much less are we of the greatest of mercies.

Fourthly, The purpose of grace, which is universally to be exalted in the forgiven • s • of sins▪ with which, though Christ's merits can well consist, (Rom. 3. 23. Being justified freely by his grace, through the redemption that is in Christ.) yet our merits are contradictorily repugnant. Rom. 11. 6. If by grace, then it is no more of works; and if it be of works, then it is no more grace.

SECT. II.

[Use 1] BUT let us now make some useful Application of all this unto ourselves. Is the blood of Christ the cause, and the only cause for which the people of God come to have their sins forgiven? from thence let us learn two things.

First, To judge in another manner of our sins than in former times we have done; how heinous they are, and how high the • uilt of them is.

There are five glasses in which we may behold the hideous guilt of our sins, of which yet many persons do but yet make a work of pastime.

1. One is the dreadful threatenings of the Law of God, which reveals and discharges the wrath of God, and all sorts of curses, corporal, and spiritual, and eternal against people for their sins.

2. A second is the unspeakable terrors in conscience, raised only from our sins, which makes us like the troubled Sea that cannot rest; and to cry out with Cain, and to despair with Judas, and to long for death with Spira.

3. A third is the wonderful outward judgments inflicted by God on people for sin, plague and famine, and the sword, and tormenting diseases, burning down of Cities, renting up of Kingdoms, and all the miserable evils in the world.

4. A fourth is the eternal duration of the flame of hell fire, the suffering of the vengeance of eternal fire, as the Apostle speaks, Jude, ver. 7.

5. The fifth is the death and suffering of Jesus Christ; one saith, that if it were possible for us to see and feel the torments which the damned do suffer in hell, it could not be so clear and eff • ctual conviction of the true desert of sin, of the heinousness of it, of the odiousne • s of it, of the dreadfulness of it, as the consideration of it in the death and blood of Christ, without which there could be no forgiveness of our sins, no no • of the least of them; I beseech you to attend a little, • in is of such a provoking, deserving nature;

First, That no creature, no not all the creatures in heaven and earth could pacify God, and cleanse us from our sins, and procure the pardon of them, but Jesus Christ the Son of God alone: Neither Angels nor Saints, nor righteousness, nor prayers nor gold, nor silver can give unto God a • ansome for our soul; the redemption of it is more precious, it cannot be without the precious blood of Christ.

Secondly, As none can procure the pardon of sin but Christ, so Christ could not do it, but by dying; indeed there was very much excellency and worth in the active obedience of Christ, in the holiness of his life, and exactness of his works; nevertheless to get off our sins, his passive obedience is likewise required, without that there was no remidion: Thou wast slain, and hast redeemed us to God by thy blood, Rev. 5. 9.

Thirdly, As Christ must die to get the pardon of sin, so every death of Christ is not sufficient, but he must die that accursed death of the Cross, and become a curse for us, or else he could not have got the pardon of our sins; hear the Apostle, Gal. 3. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us; for it is written, cursed is everyone that hangeth on a Tree. 1 Pet. 2. 24. Who his own self bare our sins in his own body on the Tree. Colos. 1. 20. He made peace through the blood of his Cross.

Fourthly, Neither would this have sufficed to die on the Cross, (there enduring the grievous torments in his soul and body due to our sins) if he had not been God as well as man. 1 Joh. 3. 16. speaking of the person of Christ, he saith, God laid down his life for us; and indeed that must be of infinite price and merit, which must answer the everlasting torments due for all the sins of all the Elect; there had not been enough in the death of Christ, had it not been the death of a person who was God as well as Man. Thus you see (even in the blood of Christ) the heinousness of sin, and the high guilt thereof, which may make us to fear and tremble at the consideration of our own exceeding guiltiness, &c.

Secondly, To look after Christ in another manner than formerly we have done: Why, will you say? because in his blood only we have the remission of sins, that it is the only cause for which God doth forgive us.

Now because this is the principal Use which (I think) can be made of this point, I will therefore briefly speak unto these three questions.

• 1. How we should look after Christ, seeing that there is no forgiveness but in and by him.
• 2. Whether we do indeed look after Christ, so as that we may get him to be ours, and have the benefit of forgiveness in his blood.
• 3. How one may know that he hath got Jesus Christ to be his, and consequently an interest in his blood for the pardon of his sins.

Quest. 1. Seeing that there is no forgiveness of sins but for the blood of Christ, how therefore should we look after Christ?

Sol. To this I answer.

First, We should look after Christ (so as to enjoy him to be ours) with all speediness, as David spake in another case, I made haste, and delayed not to keep thy Commands, Psal. 119. 60. So should not we delay from time to time, but hasten in to Christ, that so our sins may be pardoned: Whiles it is called today, to hearken unto his voice, Hebr. 3. 7. Isa. 60. 8. Who are these that flee as a cloud, and as the Doves to their Windows? In three cases, swiftness and presentness of action are required, viz.

• 1. When the danger is great.
• 2. When the mercy is great.
• 3. When the opportunity is uncertain, all these circumstances meet together to stir us up speedily to look after Christ, to get him to be ours; for

1. All the guilt of our sins lies upon our own souls, until Christ be ours; no sin is forgiven, but we are under wrath and condemnation.

2. All our sins shall be taken off by the blood of Christ, if Christ be ours; so that there is no condemnation to them that are in Christ Jesus, Rom. 8. 1.

3. We have but our day, our hour, our opportunity, our present moment to look after Christ; the day of life is uncertain, and the day of grace is uncertain, the Spirit blows when and where, and how long, and how short, as himself listeth; O that thou hadst known, even in this thy day! &c. Luke 19. 42.

Secondly, We should look after Christ very seriously and carefully; our souls should make it their solemn work and business, yea▪ all that is in our souls should be united and engag • d for to get Christ. [Simile.] As he said to his son, Percute tanquam ad Aratrum, Strike as thou wast wont to strike at the Plough; so would I say, look after Christ as ye are wont to look after the world) (the riches, and honor, and pleasure of it) earnestly, and with all your heart, and with all your mind, and with all your might; the Kingdom of heaven should suffer vi • lence, &c. Ma • th. 11. 12. Prov. 8. 17. Those that seek me early, shall find me.

Thirdly, We should look after Christ diligently and laboriously, not shrinking at any pains, and any ways, and any means to get Christ. Prov. 8. 34. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my do • rs. Cant. 3. 1. By night on my bed I sought him whom my soul loveth. Ver. 2. I will rise up, and go about the City in the Streets, and in the broad ways I will seek him whom my soul loveth. Ver. 3. The watchmen that go about the City found me, to whom I said, Saw ye him whom my soul loveth? We should give all diligence to make our c • lling and election sure, 2 Pet. 1. 10. so should we to make Christ sure to our souls; for Prov. 8. 35. Who so findeth me, findeth life; and ver. 36. All they that hate me, love death.

Fourthly, We should look after Christ resolutely, against all the discouragements of our own hearts, and against all the reproaches and contempts of the world, and against all the suggestions of Satan: as Jacob spake, I will not let thee go, except thou bless me. Gen. 32. 26. Or as David, one thing have I desired of the Lord, that I will seek after, &c. Psal. 27. 4. So Lord, My heart is fixed, my heart is fixed, and engaged. O give Christ to my poor soul, O bring in my soul to Christ; I perish without him, as those out of the Ark; I live only in and by him, I shall be damned if I have not Christ.

Quest. 2. Whether we do so indeed look after Christ, as that we may get him to be ours, and find the forgiveness of our sins in his blood?

Sol. This is a great and necessary question, which may be thus resolved.

First, That man looks after Christ (as most probable to get him) whose minding of Christ doth arise from a burdened spirit, and a broken heart: O when the Spirit of God doth so set our sins upon our consciences, that they appear indeed as sins, and do become the grievous burden of our souls, and we are • ow concluded and shut up by them as poor Prisoners, utterly lost and undone, and no hope nor help but in a Christ. And hereupon our oppressed and dejected souls (even from a clear experimental sense of our absolute need and want of Christ) are carried out to the Prince of life and peace, Master, save us, or else we perish; thou art life, and thou art peace, and thou art help, and thou only art our hope; this is a right looking after Christ, and this will bring us at length to the enjoying of him.

Secondly, That man looks after Christ, so as to get him, whose soul doth come to an hungering and thirsting for Christ; if any man thirsts, saith Christ, &c. my meaning is,

1. If it be Christ himself that the soul would have; as it is bread which the hungry man would have, and it is water that the thirsty man would have.

2. If his heart be so affectionately set on Christ, and drawn out after him, that all shall go which hinders the fruition of Christ, and that all shall be embraced that makes way for the enjoyment of Christ.

3. If his soul be incessantly importunate for Christ, even importunate for him, O Lord how long! will not be denied, &c. For whom I have suffered the l • ss of all things, and do count them but dung that I may win Christ, Phil. 3. 8. so Matth. 23. 46.

Thirdly, That man looks so after Christ, as to get him, who strives with God for faith, and attends the Word of faith, and meditates much on Christ, and on the promises of the Gospel, and invitations of the Gospel, and the encouragements of the Gospel to persuade and breed faith in him to join him to Christ. O I want faith, O that God would give me faith, O that he would persuade and draw me by his own Spirit, O that I could lay hold on Christ, and receive him, and give glory to his love and willingness, and offers, and promises! and still the soul is upon this request, Lord give me Christ, and Lord give me faith, and Lord strengthen faith, &c.

Quest. 3. How may one know that he hath got Christ to be his Christ, and consequently the forgiveness of all his sins by Christ, and for Christ?

Sol. I do but occasionally move this question for their sakes who would fain be ascertained that their sins are forgiven, of which they cannot be, unless and until they be ascertained of Christ; but to the Queries, one may know that he hath got Christ, that Christ is his, and he is Christ's, by three Characters, expressed in three places of Scripture.

First, If any man be in Christ, he is a new creature, 2 Cor. 5. 17. A new creature is changed, his mind new, and judgment new, and affections new, and words and conversation new, and company new, and employment new, &c.

Secondly, They that are Christ's, have crucified the flesh with the affections and lusts, Gal. 5. 24. No sin hath dominion, every sin is crucified, it hath lost its dominion; we are no friends to sin, no servants to sin; as Christ died for our sins, so they that are Christ's, die unto their sins, in respect of love, and of action.

Thirdly, Christ becomes the Author of eternal salvation to all them that obey him, Hebr. 5. 9. Christ rules where Christ saves; if he be thy Lord, assuredly he is thy Savior: His we are, whose servants we are, whom we do obey. Thou hast delivered us, and therefore thou shalt reign over us, said they to Gideon; so the man who is in Christ, Thou hast redeemed me by thy blood, and therefore thou shalt rule me by thy Spirit; but if we will not obey Christ, we have no interest in him.

[Use 2] A second Use of this Point, shall be to show the miserable condition of many persons; for if forgiveness of sins come unto us only for the blood of Christ, then two sorts are in a miserable condition, they shall certainly miss thereof.

First, Who regard not the offers of the Lord Jesus Christ, but stand out and refuse him, and will be enemies or strangers to him; they reserve their hearts for the world, and for their sins; these men will live and die in their sins.

Secondly, Who look for the pardon of their sins upon another account than the blood of Christ; if they give some alms, there's a foundation which they lay for the pardon of their sins; if they say their prayers, if they leave a sin, they conceive here is cause enough why God should forgive them; and if they serve him a little, that also they build their hopes upon. But all this (unless God opens the eyes, and changes the heart) will prove a damnable mistake unto you; for lying vanities you do forsake your mercies. It is 1. Folly. 2. Sin. 3. Loss and Ruin thus to place thy confidence on anything but the blood, &c.

Object. But have you not told us that God promiseth forgiveness upon repenting and praying?

Sol. Yea, but never for repenting and praying, but only for Christ's sake; means they are for pardon, but reasons and causes they are not of forgiveness; therefore this do, mourn and repent still, but remember to stick unto Christ's blood alone, as the meritorious cause of your forgiveness. O Lord, I am a broken and penitent si • ner, I beseech thee to forgive me my sins; Why, what reason, upon what account? saith God O Lord do it for Christ's sake, whose I am, and whom I serve; he shed his precious blood for the remission of sins, for his sake forgive all my sins, &c.

[Use 3] This is of great stay and comfort unto poor sinners who are rightly sensible of their sins and of the surpassing goodness of forgiving mercy, and also of their utter unworthiness thereof, and many times are doubting and disputing what they may bring for mercy, and what they should plead for mercy. I will tell you what you should bring, and what you should plead, for which God will forgive you your sins; bring Jesus • hrist, and plead in his blood, and in his Name; he is the propitiation for your sins, and through his blood you have the forgiveness of your sins: I am a great sinner, and do need pardoning mercy; O Lord, I come not in mine own name, but in Christ's Name; I cannot offer up any worthiness of mine own, but I do by faith offer up the blood of Jesus Christ, O pardon me for his sake, wash me from my sins in his blood, drown them in the depth; his blood speaketh better things than the blood of Abel; it was shed to satisfy thy justice, and to reconcile and make peace; Lord, I rest not on myself, but on thy Christ; not on my works, but on his merits; his blood was shed for the remission of sins, that is my plea, and that is my confidence, &c.

Poor soul, this will carry it, this will prevail for thee.

• 1. The blood of Christ is the meritorious cause.
• 2. And it is the only meritorious cause.
• 3. And it is the effectual cause of forgiveness of sins; God hath appointed it, and God will own and accept of it; he would have us draw nigh by the blood of Christ; therefore make use of it, rest upon it▪

I Now come to the handling of the second Proposition from these words, viz.

SECT. I.

1. Quest. WHat this sprinkling or application of the blood of Christ unto the people of God for the forgiveness of their sins, is?

Sol. I humbly conceive, That it is such an imputing of the blood of Christ unto them in particular, as that they come to be certainly assured of the forgiveness of their very sins, by the Spirit of God, and by Faith.

In this description there are three things remarkable concerning this sprinkling or application of the blood of Christ for forgiveness.

• 1. That in it there is a particular and personal imputation of the blood of Christ for forgiveness.
• 2. That it is not only an imputation, but also a Certioration, or a respective asserting of them touching the forgiveness of their sins in and for Christ.
• 3. That this asserting Application is made by the Spirit of God, and by Faith.

First, This sprinkling it is a particular and personal imputation of the blood of Christ unto the people of God for the forgiveness of their sins. As the Lord did impute their sin unto Christ (He laid on him the iniquity of us all; Isa. 53.) And as Christ was made sin for them (Hew as made sin for us, 2 Cor. 5.) So the Lord doth impute the sufferings of Christ unto them; (i. e.) accepts of them on their behalf, and puts them upon their account; and as if the Lord should say unto every particular believer, my Son was thy Surety, and stood in thy stead, and suffered, and satisfied, and took away thy sins by his blood, and that for thee, in his blood I find a Ransom for thy soul, I do acknowledge myself satisfied for thee, and satisfied towards thee, and thou art delivered and discharged, I forgive thee thy sins, and am reconciled unto thee, and will save thee for my Christ sake: In his blood thou hast Redemption, the forgiveness of thy sins: [Simile.] As when a surety satisfies the Creditor for a debt, this is accounted unto the Debtor, and reckoned as a discharge unto him in particular; I am paid, and you are discharged saith the Creditor: So it is in this case of God's forgiving his people for Christ sake; so I am paid, and you are discharged, and I have no more to say to you: 2 Cor. 5. 19. God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. But this is not all which is meant by sprinkling, viz. A particular Application or Imputation of the blood of Christ, to the believer for the forgiveness of his sins, which is (if I may so call it) an Immanent Action or work within God himself. But moreover

Secondly, This sprinkling of the blood of Christ for forgiveness, it is a notifying, declaring, ascertaining work of God making known to the very heart and consciences of his people, that for Christ's sake he hath forgiven them their sins: Psal. 51. 7. Purge me with Hyssop, and I shall be clean. The Prophet seems expressly to alude unto the Leper, and the cleansing of him, and to the pronouncing of him clean, of which you may read in, Levite. 14. 3. The Priest shall go out of the Camp, and the Priests shall look, and behold, if the plague of Leprosy be healed in the Leper. Ver. 4. Then shall the Priests command to take for him that is to be cleansed, two birds alive and clean, and Cedar wood; and Scarlet, and Hyssop. Ver. 5. And the Priest shall command that one of the birds be killed in an earthen vessel over running water. Ver. 6. As for the living bird, he shall take it and the Cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the living bird that was killed over the running water. Ver. 7. And he shall sprinkle upon him that is to be cleansed from the leprosy, seven times, and shall pronounce him clean, &c. Now that the Lord doth on this wise sprinkle the blood of Christ on his people for the forgiveness of their sins (namely in a way of assurance that their sins are forgiven) may thus appear by Scripture: Rev. 2. 17. To him that overcometh will I give to eat of the hidden Manna, and will give him a white stone, and in the stone a new name written which no man knoweth saving he that receiveth it. The white stone was given in token of absolution; and the black stone in token of condemnation by the Athenians. Psal. 103. 2. Bless the Lord, O my soul; Ver. 3. who forgiveth all thine iniquities, Matth. 9. 2. Son, be of good cheer, thy sins be forgiven thee. Luke 7. 48. He said unto her, thy sins are forgiven. Ephes. 4. 32. Even as God for Christ's sake hath forgiven you. Col. 2. 13. Having forgiven you all trespasses. 1 Joh. 2. 12. Your sins are forgiven for his Names sake. Isa. 60. 16. Thou shalt know that I the Lord am thy Savior and thy Redeemer. Ch. 40. 2. Speak ye comfortably unto Jerusalem, and cry unto her that her iniquity is pardoned. 1 Joh. 3. 14. We know that we have passed from death to life, &c. But unless they did know that their sins (in particular) were pardoned, they could not have said, we know that we are passed from death to life.

Thirdly, This ascertaining Application is made by the Spirit of God, and by Faith, and by the testimony of Conscience.

First, By the Spirit of God, which is given to the people of God, that they might know the things that are given to them of God, 1 Cor. 2 12. The Spirit is given not only for implantation of grace, but a • so for demonstration to manifest (by his light) those graces which he hath wrought in us. Not only for union with Christ, but also for manifestation of that union unto us; not only to bring us into Covenant with God, but also to open and reveal unto us the love and mercy of God unto us in his Covenant: Rom. 8. 16. The Spirit itself beareth witness with our spirits that we are the children of God, ver. 17. and if children, then heirs, heirs of God, and joint heirs with Christ. If the Sp • rit testify unto us that we are the children of God, and heirs of God, then certainly he witnesses with this, that we are justified and pardoned persons: • phes. 1. 13. In whom after that ye believed, ye were sealed with that holy Spirit of promise; ver. 14. which is the earnest of our inheritance. What is that sealing by that holy Spirit of promise, but the evidencing, confirming, assuring of us concerning the things which God hath promised unto us; and amongst the rest of the pardon of our sins in order to salvation?

Secondly, By Faith: There is an ability in Faith, not only to give a general evidence and assent, that whatsoever God hath promised, is true, but also to raise a particular evidence concerning our very interest in the things promised by God unto us, 1 Joh. 4. 16. We have known and believed the love that God hath to us. Cant. 15. 6. He is altogether lovely: (There is a direct act of Faith) This is my beloved, and this my friend (here is the reflexive act of faith) 1 Joh. 5. 20. He hath given us an understanding that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. Beloved! whatsoever good the Lord doth promise unto his people, he will give them Faith to believe it, (for that is one great end of his promising, that we might inherit the good promised by believing) but God hath promised the pardon of sins in particular to every particular believer: Act. 10. 48. Whosoever believes on him, shall receive the remission of sins. Ergo.

Thirdly, Besides this, there is given unto everyone of the people of God an enlightened and renewed conscience which knows the present frame of heart, and can give in a clear testimony concerning it, whether it doth indeed Repent, and indeed believe (finding it such as the word requires) from whence it can make a concluding evidence that our sins are certainly pardoned; for thus conscience reasoneth: Whosoever doth truly repent and believe, God himself in his Word saith, that his sins are forgiven: But (saith the enlightened and renewed conscience, which knows what is in man) thou dost truly repent and believe, for I find such lively acts and effects of them both, which the Word of God gives concerning them in truth; Ergo, Be of good comfort and rejoice; thy sins are forgiven thee.

Thus you see what the sprinkling is in the Text, namely the imputation of the blood of Christ for forgiveness to every particular believer, with an assurance of the forgiveness of his sins, for Christ's sake.

SECT. II.

Quest. 2. NOw I proceed unto the second Question, Why the Lord is pleased to make such an application, and such an assurance unto his people?

Sol. 1. One reason is, because though there be forgiveness for the blood of Christ, yet this is of no benefit unto any but unto whom it is applied, and appropriated, and imputed: [Simile.] Suppose that a great debt be discharged, this avails not me, unless my great debt be discharged: Suppose that a release from the prison or from death, be granted, what is this to me, if the release be not imputed unto me in particular? So though God forgives sins only for the blood of Christ, unless he applies this to me, I am not the better for it. O but God did peremptorily intend the particular good of every believer in the death of Christ (Christ died for them, and gave himself for them) and therefore he applies the blood of Christ to them; his intention was for them in particular, they shall fare the better for Christ. Ergo.

Secondly, Their great comfort lies in this apprehension and assurance of the forgiveness of their sins in the blood of Christ: There are two Requisites for the Christians comfort concerning Christ and forgiveness.

1. One is Propriety; that Christ is his Christ, and died for his sins; Who gave himself for me, said Paul, Gal. 2. 20.

2. Another is, evidence of the propriety; a knowledge that Christ is mine, and that he washed my soul from my sins in his own blood; without these what joy and comfort can there be? Rom. 15. 13. The God of peace fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost. A good prayer for believers, for joy, for peace, for hope; yea and God hath promised everyone of these unto them; and therefore he applies unto them the blood of Christ for the forgiveness of their sins, and assures them of the same; Rom. 5. 11. We joy in God through our Lord Jesus Christ, by whom we have now received the Atonement.

Thirdly, God will be praised and blessed by his people for Christ, and for all the blessings accruing unto them by Christ; and his servants do bless him for them, Ephes. 1. 3. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual blessings in heavenly places in Christ. Psal. 103. 2. Bless the Lord, O my soul; ver. 3. which forgiveth thy iniquities: But unless the Lord did impute the blood of Christ for the forgiveness of their sins, and did give them some assurance thereof, how could they praise and bless him?

3. Quest. I now come to the last Question, viz. Why the Lord himself doth undertake to impute the blood of Christ unto his people for the forgiveness of their sins, and to assure them thereof (I will sprinkle)

Sol. There may be these Reasons given for it.

First, The difficulty, nay the impossibility of this work, unless the Lord himself undertake it: There are three things which you can never attain, unless the Lord himself doth undertake for them.

• 1. To forsake your sins: Jer. 31. 18. Turn thou me, and I shall be turned.
• 2. To believe in Christ; Ephes. 1. 19.
• 3. To gain assurance that Christ is yours, and that God hath for Christ's sake forgiven you your sins. As Christ spake to Peter, when he confessed his Diety, Flesh and blood hath not revealed this unto thee, but my Father which is in heaven: So say I about the particular application and assurance of your forgiveness of sins; it must be God himself by his spirit which must raise us to that, and make us to know that. Take me a person rightly sensible of his sins, although he be converted, although he hath faith, although he studies the promises, although he hath all the grounds made clear unto him, upon which he may conclude that God hath forgiven him; although others can evidently discern his particular interest and propriety; yet unless the Lord himself let in a special light by his Spirit to make him to see the special love of God towards him in this, he cannot see it, so as to be assured thereof: Therefore you find in experience that this assurance is one of the longest, and last, and most questioned works in the soul.

Secondly, The glory which God doth reserve unto himself of all the effects of his Covenant; he will be known to be the Cause and Author of them all; he will be acknowledged to be the God of grace, and the Father of mercies, and the God of love, and the God of comfort, and the God of joy, and the God of peace; I the Lord create peace, the fruit of the lips peace, Isa. 57. 19. As none in the world can give trouble but God; so none can give peace but God, Job 34. 29. None can cast down the heart but he; and none can raise the heart but he; none can make sin known to the Conscience but he; and none can make mercy known to the conscience but he: All the Covenant-gifts come from him; and all the knowledge and assurance that we have of those very Covenant-gifts come from him; all the promises are of him; and all the evidences of our propriety in them, are from him; in his light we see light: our graces, our abilities, our comforts, our assurances are from him.

Thirdly, That the effect might he certain unto his people; O what great things doth God promise unto his, and for which he alone undertakes! And if he did not so, his people could never enjoy them! Neither grace, nor comfort, &c.

If the Lord himself did not work the grace in our hearts which he promiseth, whose soul should ever partake of it? And if the Lord did not bring in that comfortable assurance of his forgiving mercy, who should ever taste the sweetness of it?

Object. Why! will you say, what doth hinder it? what doth stand in the way, but that we way enjoy it, though God appears not to our help for it?

Sol. I will tell you what doth hinder, and what will hinder, unless the Lord himself remove them.

1. Your own unbelief of heart, doth and will hinder with such continual fears, and doubts, and exceptions, and reasonings, that unless the Lord himself doth silence that unbelief, it will never be assured, nor will your hearts be quieted with assurance.

2. Satan will and doth hinder it by his many, and subtle, and strong suggestions, and puzlings of your weak faith, that none but the Spirit of God can answer them, and settle your hearts with persuasion and assurance. But now because God himself undertakes to sprinkle clean water upon them, they shall be sprinkled; if he will make Christ thine, and forgive thy sins for Christ's sake, and make this known to them, they shall certainly enjoy all, for who is too strong for God? who can resist his will? he is too hard for our unbelieving hearts, and Satan; If he saith to the heart, be of good comfort, be at peace, and it shall be so.

1. Use Doth God himself promise and undertake to sprinkle clean water upon his people? so to apply unto them the blood of Christ, as that everyone of them shall have forgiveness, and assurance of forgiveness by it.

Then in the first place, let this serve to stir up the hearts of all the people of God, Not to be sluggish, or rest contented without this, but to give all diligence, until they do attain the knowledge and certain evidence or assurance that their sins are forgiven to them in particular for Christ's sake: You have attained to much already, but strive also for this.

The Reason why I would press this duty upon you, are these,

• 1. Many of the people of God are not yet come unto this sprinkling of assurance.
• 2. Many of them are too remiss and negligent about the attaining of it.
• 3. By reason of the want of it they are in a very uncomfotable condition.
• 4. There is a possibility to compass this assurance.
• 5. The advantages upon the encouragement of it will be many and great.

First, Many of the people of God are not as yet come to this sprinkling assurance: They never yet tasted the goodness and graciousness of God in this kind, so as (certainly and evidently) to know that God hath for Christ's sake forgiven them all their sins; they desire that he will do so, and hope that he hath done so, but yet they were never assured of it; nay, they do usually (in • reat and near afflictions, and in times of sickness, and in their retired considerations of their souls estate) exceedingly fear and question whether God be their God, whether Christ be their Christ, whether all their sins be indeed forgiven or no: Moreover, it is an exceeding discouragement unto them that they still are in darkness, and that the candle of the Lord doth not shine upon them.

Secondly, Some of them are too remiss and negligent about the attaining of it; although they are publicly and privately spoken unto, although they have felt the grief and want of it in their sickness, and times of workings of conscience, and of distresses, although they are extremely afraid to die, although they do sometimes take up purposes and resolutions to set upon this work yea, although they have begun to enter into the ways by which assurance might be attained; yet they faint and give over, and slack, and lay aside their diligence, either because of the difficulty of the work, or of the inconstancy of their spirits, or of the unbelief of their hearts, or of the many earthly cares which do alienate their minds, or because of the presumption of their souls, to take some more fit time hereafter for so solemn a business: Upon these or some other grounds, they foolishly neglect to discover, and to determine the great estate of their souls, and to ascertain their propriety in Christ, and their personal interest in the forgiveness of their sins, a business of the greatest and nearest consequence which doth or can concern their souls.

Thirdly, By reason of this neglect of assurance, and leaving their condition and interest thus undetermined, they make their condition and their hearts very uncomfortable; for

1. They must necessarily be in suspense, in division of mind under all the Ordinances of Christ: When they come to hear the Word, they know not what part thereof to apply to themselves as their p • oper portion; when mercies are opened, they hope this is their portion; and when judgment is threatened, they fear lest that may be their lot; they cannot certainly apply the one, nor certainly apply the other; neither mercy nor wrath, neither heaven nor hell, neither comfort nor discomfort. And so when the Lord's Supper is administered, they know not what to do, whither to go, or whither to forbear; they think they are prepared, and yet they doubt they are not prepared; and when they come to that Ordinance, they hope that the Sacrament and Promises may be held out to them, and yet they are not sure that they are. This is my blood which is given for you, and this is my blood which is shed for you; they cannot deny the one or the other, and yet they dare not affirm the one or the other. What a sad condition is this of particular inevidence, wherein a poor soul knows not on what to settle, on what portion to pitch on? what confidently to own and apply unto itself? but wavers and reels, and comes on, and falls off, sees mercy and much comfort, and dares not taste of them, [Simile.] no more than Saul's Soldiers might of the honey which they saw dropping from the Trees.

2. They cannot avoid the edge of Satan's destructive temptations; when Satan assaults them with fear and sad conclusions, How can they easily come off, or how can they uphold and acquit themselves? Suppose that Satan lay unto your charge the many and great sins which you have committed, What will God do unto you for all these sins? How will you escape the wrath revealed against you for them? and will you say God hath pardoned them, and Christ hath satisfied them? it is Christ that died, and God that justifies. I but not for everyone (saith the subtle Adversary) Many presume, and so do you: Are you upon good ground assured that Christ died for your sins, and that your sins are forgiven for his sake? you think so and hope so; but what grounded assurance have you for this? This temptation you see will lie fair against you, and very strong, and Satan knows how to follow it, unto thy great disadvantages, and trouble, and grief, if not despair of heart.

3. They are frequently distressed about spiritual services, and their acceptance with God: Beloved, remember what I say unto you, That man who hath these questions unresolved, Is God my God? hath he pardoned my sins? is he reconciled to me? will also have many more questions to be answered, May I pray un • o him? will he hear my requests? is there not yet the partition Wall standing 'twixt him and me?

4. Nay once more, If death (the King of fears) should approach near unto them in this their irresolved and undetermined condition, about the pardon of their sins; alas, for the woeful and tumultuous, and heavy thoughts working in them; O what fears, and what mistrust, and what cryings out, Whether shall I go? what will become of me? shall I be saved? I am not sure that Christ is mine; I am not sure that my sins are pardoned; O Lord, space me a little that I may recover strength, and that I may make sure work for my immortal foul.

Thus you see what an uncomfortable condition you lie in, for neglecting to get the assurance that God hath sprinkled the blood of Christ on you for the pardon of your sin, and therefore be awakened, and stir up your hearts to give all diligence to make it fure unto your souls.

Fourthly, Especially considering (in the next place) that this assurance is possible to be attained by you.

There are three things which may convince you of that.

1. One is the promise of it unto the people of God in this Text, and sundry other places of Scripture, which I have already mentioned; and surely this is clear, that whatsoever God doth promise to give unto his people, that is not impossible for them to attain; for promised mercies are not only possible, that they may be had; but also certain, they shall be had.

2. Another is the giving of the Spirit of God unto you, and that for this very end, to make known unto you the things which he hath prepared for you, 1 Cor. 2. 10. and which he hath freely given unto you, Ver. 12. and to shed abroad his love in your hearts, Rom. 5. 5. and to seal or assure you, Ephes 1. 13.

3. The several experimental attainments of the people of God in this one particular. David gained this assurance of the pardon of his sins, in Psal. 103▪ 3. So did Paul, when speaking of Christ who loved me, and gave himself for me, Gal. 2. 20. and 1 Tim. 1. 15. But I obtained mercy. So have many thousands more in former times, and in our times, who believing, rejoice with joy unspeakable, and full of glory for their interest in Christ, and in the forgiveness of their sins in and for him.

Fifthly, But lastly, propend the advantages which would certainly result unto you upon the assurance that God hath for Christ's take forgiven your sins; what come • ortable advantages?

First, This would quiet all your fears, and possess your consciences with peace. Being justified by faith we have peace with God, Rom. 5. 1. I will lie down in peace, saith David, Psal. 4. 8. Having got assurance, Ver. 6.

Secondly, This would be a spring of joy and rejoicing. • sal. 51. 8. Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Psal. 4. 6. Lord lift thou up the light of thy countenance upon me. Ver. 7. Thou shalt put gladness in my heart, more than in the time that their corn and wine increased.

Thirdly, This would raise cheerful confidence in your approaches to your God. Hebr. 10. 22. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, &c.

Fourthly, This would fully answer all temptations: Who shall lay anything to the charge of God's Elect? it is God that justifieth. Who is he that condemneth? it is Christ that died.

Fifthly, This is it which would bear up your hearts in all the sad days which do or may befall you. If you be sick, this would be better than health; what a cordial did Christ deliver to the diseased man in Matth. 9. 2. Be of good cheer, thy sins are forgiven thee! If you be persecuted and troubled, this would be a triumphant security unto you. Rom. 8. 35. Who shall separate us from the love of Christ? shall tribulation? or distress? or persecution? or famine? or nakedness? op peril? or sword? Ver. 37 Nay, in all these things we are more than Conquerors through him that loved us. Rom. 5: 1. Being justified by faith, we have peace with God. Ver. 3. And we glory in tribulation. I confess that faith can make a man to submit in a cross, but assurance will make a Christian to triumph on it and over it.

Sixthly, What shall I say more? this assurance would make your whole life a delightful Paradise, and your death (at the last) a desirable and quiet harbor and passage. 2 Cor. 5. 1. For we know that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. If your sins for Christ's sake be pardoned, and you are assured thereof by the testimony of God's Spirit, then unquestionably there is no condemnation unto you, and then as unquestionably your souls shall be saved, and everlastingly blessed; for Justification doth infallibly end in Glorification, &c.

SECT. III.

[Use 2] AS I would have you to strive after the assurance that your sins are forgiven in the blood of Christ, so (in the second place) I would have you very careful and circumspect, that you deceive not yourselves with a false assurance in this great and mighty business.

There are four sorts of people in the world.

• 1. Some have no kind of assurance at all, nor do they look after any.
• 2. Some apprehend the want of assurance, and are weeping and praying for it.
• 3. Some have attained unto a true assurance, and are rejoicing and blessing God for it.
• 4. Some do deceive themselves with a false assurance that their sins are pardoned, when indeed there is no such matter.

For the better managing of this Caution, not to deceive ourselves with a false assurance, I will deliver myself in four Conclusions.

• 1. It is possible thus to be deceived.
• 2. Many have in this deceived themselves.
• 3. Many do deceive themselves with a false assurance.
• 4. It is a most dangerous deceit.

First, That it is possible for men to be deceived with a false assurance, and persuasion that their sins are pardoned, and that God is reconciled unto them. I do not know any one thing in reference to salvation, but it is possible for some or other to be deceived in or about it. It is possible to mistake a false Religion for a true Religion. It is possible for a man to please himself with false graces instead of true graces; and with false repentance instead of true; and with false faith instead of true; and with false love instead of true; and with a false persuasion or assurance instead of a true persuasion and assurance. Are you assured that Christ is yours, and God is y • urs, and pardoning mercy is yours, and salvation is yours? another (even upon deceivable grounds) may be falsely persuaded of a propriety in all these. Error is a natural to the corrupt judgment of man as any other sin; and heart-deceitfulness is as proper unto us as heart-sinfulness.

Besides, Doth not the Prince of darkness often change himself into an Angel of light? And as he deludes men about the state of grace, so he can as easily delude them about the comforts of that estate: Why is it not as probable that Satan may render a bad estate as good, and so cheat us with joy, as he doth sometimes render a good estate as bad, and so oppress us with fear and grief?

Nay once more, Men will set up such opinions as do easily lead them into a false assurance; v. g.

• 1. That God is made up only of mercy.
• 2. That Christ died for all, none excepted.
• 3. That it is but to cry God mercy, and all is well.
• 4. That a good heart and a good meaning is enough, and that they always have had.

Secondly, As it is possible, so it is real; Many have deceived themselves with a false assurance instead of a true. The Jews did so, who called God their God, and their Father, and insisted upon it with Christ that so it was, and that they were his children and free-men. So did Laodicea cheat and delude herself with a false persuasion, that she was rich, and increased, and stood in need of nothing, Revel 3. Nay the Apostle Paul, he himself was thus deluded; I saith he (Rom. 7. • 9.) was alive once without the Law: (2 Cor. 10. 7. If any man trust to himself that he is Christ's, &c.) Did not they deceive themselves with a false persuasion, who call upon Christ to open the door of heaven unto them, Lord, Lord, open unto us? Matth. 25 11. And they also who plead with Christ, and contest with him, Have we not heard thee preach in our Synagogues? Have we not eat and drunk in thy presence, &c? Luke 13. 26. There is not any one hypocrite, there is not any one formal Professor, but he doth deceive himself with a false opinion of his estate, and with a false assurance.

And there are four great Reasons why these men do thus delude themselves.

1. One is Pride of heart and vain-glory; they will appear not to be inferior to any, and therefore will deceive themselves to deceive others, and will boast of what they have not.

2. Another is the reach of common gifts, which may give them a taste of Christ, and of the good Word, and of the Powers of the world to come, Hebr. 6. 5. A taste makes them think it is assurance.

3. A third is the neglect of self-examination; they take things upon trust, and will not search their hearts, and try their ways, and bring them to the light, to the rule, to the touch-stone, to the Word; they will not try their hearts by the Word, nor their supposed graces by the Word, nor their comforts nor assurances by the Word, and therefore they deceive themselves.

4. A fourth is the just judgment of God upon them, to send them strong delusions, that they should believe a lie, because they received not the love of the ruth, 2 Thes. 2. 10, 11. Only a notion of it, but not the love of it; only the form, but not the power of godliness.

Thirdly, As many have deceived themselves with a false assurance, so many still do deceive themselves with a false assurance instead of a true assurance.

Quest. But will some of you say, that is the question unto which we desire you to speak a few words, what are the discoveries of a false assurance? or how one may know that the assurance or persuasion which he hath if the forgiveness of his sins is false, is but a delusion.

Sol. For your help in this, I will present unto you six infallible discoveries of a false assurance.

First, The first is, When it is a seal without any date; my meaning is, when a person always hath had assurance, never was there any time when he doubted of this point, he was never troubled concerning it, but always believed, and his heart hath always been confidently persuaded that Christ died for him, and that his sins were pardoned. Why, this alone may convince thee that thy assurance is but a delusion: Mark the Apostle a little in Rom. 8. 15. Ye have not received the spirit of bondage again to fear, but the Spirit of Adoption, whereby we cry, Abba, Father. Ver. 16. The Spirit itself beareth witness with our spirits that we are the children of God. Here the Apostle lays out three works of the Spirit with the order of his workings.

1. First, He is (efficiente & operative) the spirit of bondage to fear; (i. e.) making us rightly sensible of our sinful and miserable condition, which makes our hearts to fear what the Lord will do against us.

2. Secondly, Hereupon (in time) he is the Spirit of Adoption, working faith in us, by which we become the children of God, and look on him as a Father, with love, and without any servile fear.

3. Thirdly, After both these, he is the Spirit of assurance, bearing witness with our spirits that we are the children of God. This is the last work of the Spirit, it is not the first, nor the only work of the Spirit; it comes after the Spirit of Adoption, as that comes after the spirit of bondage to fear. From this place thou mayst evidently discern the assurance (of which thou boastest) to be false, to be no work of the Spirit, who begins in a work of conviction and humiliation, and ends in a work of testimony and assurance; begins in bondage, and ends in liberty; begins in fear, and ends in peace and comfort; the Spirit never begins, but ends in comfort.

Secondly, The second discovery of a false assurance is this, that as it hath not the Spirit of God for the Author of it, so it hath not the Word of God for the Instrument and means of it. Beloved, the Word of God is the Organ or Instrument which the Spirit of God doth (ordinarily) use for the forming of all his gifts and graces, and comforts upon the soul of man; I hardly know any one of them for which he doth not employ the Ministry of the Word; when the Spirit

1. Enlightens the soul; he makes use of the Word to convey and let in light into the soul. Psal. 19. 8. It enlightens the eyes.

2. Humbles the heart; he makes use of the Word to break the heart, and to lay it low. Acts 2. 37. When they heard this, they were pricked in their hearts.

3. Converts and calls the soul; he calls it by the Word, and converts it by the Word, 1 Thes. 2. 19. He called you by our Gospel, Jam. 1. 18.

4. Brings in a soul by faith unto Christ, he doth this by the Word, Rom. 10. Ephes. 1.

5. Raises and comforts; when he strengthens and assures the soul, he doth quicken it by th • Word, and comforts it by the Word, and strengthens it by the Word, 〈◊〉 assures it by the Word, yea, and recovers by the Word assurance when it is lost. Ephes. 1. 13. In whom we also trusted, after that ye heard the Word of truth, the Gospel of salvation; In whom after that ye believed, ye were sealed with that holy Spirit of promise. 1 Thes. 1. 5. Our Gospel came unto you, not in word only, but power, and in the Holy Ghost, and in much assurance. Here you see the Word to be the means of believing, and so making way for sealing and assuring. Psal. 119. 50. Thy Word hath quickened me; but now a false assurance was never wrought by the Word; which will appear plainly, if you do consider three things that are usually found in men presumptuously and deludingly assured.

1. They care little for the Word, especially for that Word of God which doth powerfully search and prepare the heart, and fit it for the assuring work of the Spirit.

2. They have most peace and assurance, when they keep them most from the faithful and powerful delivery of the Word; and their assurance is never more interrupted and shaken, and dashed, than under the soul searching, and convincing Ministry of the Gospel; it cannot stand before it, nor abide the trial of it.

3. Notwithstanding all their seeming regards unto the Word, yet never is there anything contributed by the Word unto their assurance, nor further confirming or strengthening, or enlarging; all which doth evidently demonstrate, that a false assurance was never wrought by the Word, but is the fruit of fancy, and a dream of our own hearts only.

Thirdly, A further discovery of a false assurance, is this, it is enjoyed at an easy rate; the price of it is very cheap; as that ill piece of ground presently received the Word with joy, Luke 8. 13. so a false assurance riseth very suddenly: This hour very wicked, and the next strangely assured, it cost the man no tears, nor prayers, nor wrestlings; for a man to be much in ignorance and wickedness, and much in joy and assurance, this cannot be right; for the Apostle, 2 Pet. 1. 10. would have us give all diligence to make our calling and election sure; and Phil. 2. 12. To work out our salvation with fear and trembling: All diligence, and much pains must be laid out to attain a true assurance. Many prayers: Psal. 51. 8. Make me to hear joy and gladness. Many tears: Psal. 6. 6. All the night make I my bed to swim, I water my couch with my tears. Many waitings: Psal. 85. 2. I will hearken what God the Lord will speak; for he will speak peace, &c.

Fourthly, A false assurance, is a possession without a title: The man talks of much joy and peace, and comfort, and assurance; but there is not any one promise of God, of these things to him; nay, God is so far from promising assurance of forgiveness, that (in the condition wherein this person remains) there is not any one promise of forgiveness; for he is wicked and unconverted, and a stranger to Christ; and to one remaining so, there is not so much as a promise of pardon, much less a promise of assurance that sin is pardoned. Now take this for a certain truth, that the assurance which any man hath of the pardon of his sins, if it hath no foundation in a promise, it is but a false delusion; if God hath not promised to forgive you, you cannot be safely assured that you are forgiven; much more is it false, if God threatens to destroy you for your unbelief and impenitency. Suppose one doth promise and ensure (in a conveyance of land) such or such an estate, to such or such a person, whose name is there inserted and expressed, Will you, or may you thereupon seize yourself of that estate, and think to make money of it as yours, who are not named in it? this were a ridiculous madness: [Simile.] So the Lord makes promise of forgiveness of sins unto his • eople, unto them that believe, unto them that repent, (those are their names whom God calls the heirs of his promise) and presently you are confident, and you are persuaded and you are assured that your sins are forgiven; I pray you why so? Is your name amongst the living? do you repent of your sins, who do still hold them fast and will not let them go? Do you believe, who still refuse to obey the voice of Christ? God doth promise to comfort those that are cast down. 2 Cor. 7. 6. Were your souls ever cast down? And that they who sow in tears, shall reap in joy, Psal. 126. 5. Did you ever sow in tears, whose heart is hardened to this very day?

Fifthly, A false assurance, it is either without all ground, or without all proper and sure ground; it is like the house built on the sand, and not on a rock, Matth. 7. For put it to any presumptuous sinner, what are the reasons and grounds of your confidence? what is the medium which doth thus persuade and assure you that your sins are certainly forgiven? The man cannot (if he will speak the truth) give you any reason at all; but so he thinks, and he is of that mind, and will be so; and if he doth give you arguments and grounds, they are of such a vulgar and common nature, as no solid Christian dare build on them, and the Scripture rejects them as unsafe, being (at the best and highest) no other than civil men or hypocrites may be possessed of; perhaps some outward temporal prosperity; perhaps some works of civil righteousness; perhaps some common supernatural gifts; perhaps some external religious performances; perhaps some sudden transient affections; these, or some other common works of the Spirit (or matters below these) are the foundations and bottoms upon which all his assurance is built. [Simile.] As if one should build a Ship of paper, and set up there his confidence of safety: The Scripture (as you shall shortly hear) lays other and more sure and higher foundations of building up a right assurance.

Sixthly, I will add one discovery more of a false assurance, and that is this, it is a vain and ineffectual assurance; like painted fire, which heats not; or like a counterfeit drug, which purges not.

There are five things which it never produceth, and therefore it is not true assurance, but an empty delusion.

• 1. It makes not the heart more holy: He that hath this hope, purifieth himself as he is pure.
• 2. It makes not the heart more humble, but always more proud; therefore it is no work of the Spirit.
• 3. It makes not the heart more sorrowful for sin past, and ashamed for sinning against such gracious mercies, but leaves it hardened.
• 4. It makes not the heart more fearful to sin, but rather more venturous; neither do anymore additions of sinning shake and interrupt, or trouble this assurance.
• 5. It puts not out the heart in more love to God, or zeal for him, or to express one jot more of godliness in the conversation: all which doth infallibly prove that the assurance comes not from the Spirit of God, but from a spirit of delusion

Fourthly, Now in the fourth and last place, I will show unto you that this false assurance concerning the pardon of our sins, is a most dangerous deceit, which will appear unto you thus.

First, It is a soul deceit; such a sinner deceives his own soul, which is of all other deceits the highest and the worst.

There is a twofold self deceit.

1. One respects our bodies, and our outward temporal estates; this many times proves very uncomfortable unto us, and very miserable to our posterity.

2. Another respects our souls, and our s • iritual and eternal estates, as to be confident that we are in a good estate, when really we are in a bad estate; and that we belong to Christ, when really we do belong to Satan; and that our sins are pardoned, and that God loves us, and will indeed save us, when indeed our sins are not pardoned, but remain debts uncrossed, and we still lie under the wrath of God, and under condemnation. This is soul deceit, and most woeful deceit; it is worse than to rest upon a false title for all our worldly estate; it is worse than to trust to a false plea, and vain defense for a man's life; and it is the worse because

• 1. The sinner will not easily be convinced.
• 2. Nor come back, and begin the work aright, in a contrary grief and sorrow for his mistake.
• 3. Nor be shamed of his own foolishness.

Secondly, It is soul loss: unless the Lord break down this false assurance in our hearts, it will end in the eternal loss of our souls. I told you the last day, that that man's condition is more hopeful, whose conscience is filled with terror for his sins, than his condition is, whose heart is filled with a false persuasion and assurance that his sins are pardoned; as Christ spake to the self-conceited Pharisees; Publicans and Harlots enter into the Kingdom of God before you, Matth. 21. 31. Or as Solomon spake, Seest thou a man wise in his own conceit? there is more hope of a fool, than of him, Prov. 26. 12. So say I, there is more hope of the salvation of the most doubting, and most terribly dejected and distressed sinner, than of the confident and (falsely) assured sinner; why so will you say? my reason is this, because

1. When a person is in a troubled condition, he is rightly sensible of his condition, he sees that it is ill with him; but the falsely assured sinner doth not see in what an evil condition he is, and certainly it is a worse matter to be in an evil condition, and not apprehend it, than to be in that evil condition, and yet to discern it.

2. When a person sees himself in an evil condition, there may be, and usually there are fears to remain in it, and cares to get out of it: Men and Brethren what shall we do? spake those wounded in their hearts for their sins. Acts 2. 37. And the Jailor came in trembling, and cried out, What shall I do to be saved? Acts 16. 30. But when a person hath deluded himself with a false confidence that his estate is good, and with a false assurance that his sins are pardoned, and God is reconciled unto him; this man is whole, he minds not the Physician, looks not after Christ and mercy, and so loseth his soul. Beloved, this is certain, that false assurance breeds carnal security, and carnal security breeds neglect of Christ, and neglect of Christ breeds loss of mercy, and loss of mercy will be the loss of the soul.

Thirdly, It is soul-failure and disappointment; what Solomon speaks in Prov. 25. 19. Confidence in an unfaithful man in time of trouble, is like a broken tooth, and a foot out of joint. He is of no use or service unto you, that say I of a false assurance, when you come to a time of need, and then expect help from your false assurance, and deluded confidence, then you will find that it will be of no more strength and service to you, than a foot out of joint, it will utterly fail you, and deceive you. When the winds and the waves arose, then the house built on the sand did fall, Matth. 7. 26, 27. So when death comes, and conscience is awakened, and ariseth in exceptions and accusations, and chargeth guilt (as unpardoned) upon the soul, in that day what will become of all your vain confidences? and of all your foolish and false excusations? they will be swept away as the Spiders web, and like a dream they presently vanish into nothing. Now from all that hath been said, you do see great reason as to strive for a right assurance, so to take heed, and beware of a false persuasion and assurance that your sins are pardoned.

SECT. IV.

3. Use DOth the Lord promise to sprinkle clean water upon his people? i. e. to apply unto them in particular the pardon of their sins, with the assurance thereof: Hence let me inform two sorts of the people of God;

1. Those who have found this sprinkling of assurance concerning the pardon of their sins, how they may know that this is the very assurance which is given by God himself

2. Those who never yet have attained to this sprinkling of assurance from God, what they should judge of their estate, and what they should do to enjoy or partake of the same.

1. Quest. How may one know that the assurance which he hath found concerning the pardon of his sins, be the right and true assurance which God himself undertakes to give by his Spirit, unto his people?

Sol. I humbly conceive that this may be discerned, partly

• 1. By some precedently preparing works.
• 2. By some presently accompanying works.
• 3. By some subsequently following works of the Spirit.

First, You may know that the assurance which you have had, or which you now have, is indeed from the Spirit of God, By these works or qualities which the Spirit always lays in the soul, before he gives this particular assurance. And there are four works of the Spirit (if I may so style them) qualifying and preparing the heart▪ to receive this impression of assurance from the Spirit.

• 1. Humbling and mourning.
• 2. Reconciling and sanctifying.
• 3. Believing and relying.
• 4. Praying and wrestling.

First, There always goes an humbling and mourning heart before a revived heart about the pardon of our sins: Luke 4. 18. The Spirit of the Lord is upon me (saith Christ) because he hath anointed me to preach the Gospel to the poor, to heal the broken-hearted, to preach deliverance unto the captive. And Isa. 61. 2. To comfort all that mourn. Ver. 3. To give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, &c. Mark, here are broken-hearted sinners, and these doth the Spirit heal; and here are captivated sinners, and these doth the Spirit deliver and free; and here are mourning sinners, and these doth the Spirit comfort: Why, it is not reasonable to imagine that the Spirit of God will do anything which is impertinent, or improper, or repugnant to his own Word; but all his works within us are pertinent, and are consonant with the Word.

1. They are pertinent; he will comfort those to whom comfort pertains.

2. They are proper; he will comfort them that need comfort, and in the times of their need.

3. They are consonant; he will apply comfort to them unto whom God promiseth comfort. Now comfort pertains to the broken-hearted, and unto mourners for sin; and it is proper for them, they stand in need of the voice of joy and gladness; and God hath (in a special manner) promised to comfort them that mourn. Therefore if the assurance (which you find) of the pardon of your sins be a gracious peace and quietation, and persuasion after conviction, and after godly sorrow for your sins, this is no feigned nor deluding work of fancy, nor of Satan; but it is the very voice of joy from the Spirit of God. O when a poor troubled soul hath been laid low in the sense of sin, hath gone heavily all the day with that burden, is even confounded and ashamed, and is ready to fail and faint, and cries out, O Lord, pity and pardon, and comfort my distressed soul with the assurance of thy love, and of forgiving mercy for Christ's sake: And then the voice of comfort and joy speaks, Be of good cheer, thy sins are forgiven thee; and writes this good news upon the conscience. Why, this is right assurance, and right comfort of the Holy Ghost.

Secondly, There always goes a renewing and sanctifying work of the Spirit, before the assuring and witnessing work of the Spirit; Here I will briefly clear two Points.

1. That the sanctifying work of the Spirit goes before the assuring work of the Spirit. 2 Cor. 1. 21. He who hath anointed us, is God. Ver. 22. Who hath also sealed us. Psal. 85. 8. He will speak peace unto his people, and to his Saints. I beseech you tell me whose portion is forgiveness of sins and peace? Hath the Lord promised it unto any but unto his people? and who are indeed the people of God, but Saints, but holy people? see 1 Pet. 2. 9. Ye are a chosen generation, a royal Priesthood, a holy Nation, a peculiar people. God will forgive none their sins, but such as are his people, much less will he assure any that their sins are forgiven but his people; and all the people of God (actually called into Covenant with him) are holy; therefore men must be sanctified before they are assured.

2. It cannot be otherwise, whether you consider

First, The Nature of the Spirit of God. The Spirit of God is a holy Spirit, and he will not afford his presence to any, unless he first make them holy; he always makes the Temple holy, in which he intends to abide and dwell; and if he will not abide in us, unless he sanctifies us, will he give us the assurance of the great love of God in Christ, that our sins are pardoned before he sanctifies us?

Secondly, You find in Experience, that when the people of God fall into sin, and do oppose the sanctifying work of the Spirit, presently they lose comfort and assurance; (David did so, Psal. 51.) if we must uphold sanctity, to preserve the peace and comfort of the Spirit, surely then there must be sanctity wrought before peace and assurance be spoken.

Thirdly, A man must be in Christ before he can have propriety in the forgiveness of his sins, and assurance that God hath for Christ's sake forgiven him; this all of you will grant, as saith the Apostle, If any man be in Christ, he is a new creature, 2 Cor. 5. 17.

Fourthly, Once more, Mark what God hath threatened to wicked and ungodly persons, namely wrath and judgment, and destruction, and visiting of their sins upon them; this is the portion of their cup. Now would you have the Spirit of God to misapply the Word of God? whatsoever God hath threatened or promised in his Word, that the Spirit of God is to apply; his work it is to apply threatenings, and his work it is to apply promises; and his office it is to apply the one and the other respectively to the persons under the threatenings, and under the promises; he knows the mind of the Lord, and therefore as he will not apply the threatenings of wrath unto the godly, so he will not apply the promises of God to the wicked: and if so, then no assurance shall be by him applied unless men be holy. Therefore let no man deceive himself with a deluded persuasion or assurance that his sins are pardoned, as long as he remains wicked, ungodly, or unholy; no, no, the holy Spirit never seals any but holy persons.

And there is a twofold holiness wrought in us before the Spirit gives assurance.

1. One is Internal and Habitual, which is the renewing and changing of the heart into a conformity with the Image of Christ.

2. Another is External and Actual in the life and conversation. Psal. 50. 23. To him that ordereth his conversation aright, will I show the salvation of God. Gal. 6. 16. As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. Although this be true, that everyone who is sanctified, is not present • y assured, yet this is true, that the Spirit of God assures no man, but first he sanctifies him.

Thirdly, There always goes the believing work before assuring work of the Spirit; the Spirit of God is a Spirit of faith, and then the Spirit of comfort or assurance. Ephes. 1. 13. In whom after that ye believed, ye were sealed with the holy Spirit of promise: Rom. 15. 13. Now the God of hope fill you with all joy and peace in believing. Mark, first believing, and then a filling with all joy and peace. Psal. 13. 5. I have trusted in thy mercy, my heart shall rejoice in thy salvation. This Assertion I suppose will pass without dispute, that the Spirit first works faith, and then assurance, and really it must be so; for

1. You must be in relation of children and heirs before you can assure yourselves of the portion of children: Therefore the Apostle placeth the Spirit of Adoption before the witness of the Spirit, as I hinted out of Rom. 15. 16. But it is by faith that we are children, Gal. 3. 26 And receive the dignity of sons, Joh. 1. 12.

2. None can assure himself of benefit, but he who hath first a propriety in Christ, (union is the sole foundation of communion) see 1 Cor. 1. 30. Of him are ye in Christ Jesus, who of God is made unto us Wisdom, Righteousness, Sanctification and Redemption.

Quest. But now the question may be what faith that is which (necessarily) is precedent unto assurance.

[Answered.] Sol. A twofold faith is previously required.

First, A faith of union with Christ.

Secondly, A faith of dependence upon the promises.

1. A faith of union, from which results propriety that Christ is yours, and you are Christ's; as upon civil Marriage, there ensues a mutual propriety; this faith doth unquestionably precede the testimony or assurance of the Spirit; for no part of Christ's purchase can be sealed unto you, before you have a part in Christ himself.

2. A faith of dependence upon God, that according to his promises he will both pardon you, and also give you the assurance that he hath pardoned you for Christ's sake; and this faith is many times put forth to believe in hope against hope, Rom. 4. 18. Before the Spirit lets in the assurance that our sins are pardoned, I will hearken what, &c. Psal. 80. 8.

Fourthly, There always goes praying and wrestling before this assuring work of the Spirit: The Spirit of supplication goes before the Spirit of assurance. Zach. 13. 9. They shall call upon my Name, and I will hear them; I will say it is my people, and they shall say the Lord is my God. Jer. 30. 21, 22. Who is this that engaged his heart to approach unto me saith the Lord? ye shall be my people, and I will be your God. Isa. 56. 7. Even them (especially of those that take hold of God's Covenant, ver. 6.) will I bring to my holy Mountain, and will make them joyful in my house of prayer. Isa 30. 19. He will be very gracious unto thee at the voice of thy cry, when he shall hear it, he will answer thee. Psal. 35. 3. Say unto my soul, I am thy salvation. O what earnest wrestling prayer came from David before he could hear that voice of joy and gladness in Psal. 51. And this is so experimented a truth that usually the sweetest assurances do attend our deepest tears, and our highest prayers. If therefore the assurance which you find concerning the pardon of your sins, be the persuasion given to you by the Spirit of God, it doth always follow mournfulness of heart for sin, and an holy change of heart, and faith in Christ, and on the promises of Christ, and earnest prayer; if it be before, or without any of these, it is not the assurance of the Spirit of God, but a delusion of our own spirits.

Secondly, You may know that your assurance is the right assurance of the Spirit, by those present appearing qualities which do always accompany the assurance which comes (indeed) from the Spirit.

I will mention three of them.

First, If it be the very assurance from the Spirit of God that your sins in particular are forgiven, this will immediately kindle such a flame of love to God, as you never found the like in all your lives. We love him (saith John) because he loved us first, 1 Joh. 4. 19. O Sirs, when the love of God is shed abroad in our hearts by the Holy Ghost, Rom. 5 5. ( [Simile.] and so it is when he assures us that God for his great love, and rich mercy hath forgiven us) never was the heart of tender wife more knit to her husband, than the heart of the assured sinner is to his forgiving God; never did Jonathan delight more in David, than this poor soul doth in his God; why, he loves him so sensibly, so enlargedly, that he meditates and meditates, that he admires and admires, and cries out, Who is a God like unto thee? O I love thee for this love, for this mercy of mercies. Mary had many sins forgiven her, and Christ assured her of it, therefore she loved much, Luke 7. 47.

Secondly, If it be the very assurance of the Spirit of God that your sins are forgiven, this will immediately soften and melt your heart into such pure springs of tears, that hardly you ever found the like for kind or degree. There are tears which a man sheds before assurance for his sins, and they are acceptable to God, nevertheless they are something brakish, and mixed with some trouble and distress; but the tears of sorrow for sinning against God, assuring us that he hath pardoned our sins, they are so without all legality (if I may phrase it so) they flow from the soul so freely, so tenderly, so feelingly, so abundantly; I think that a man never wept more bitterly, nor ever condemned himself more freely, nor ever was more ashamed of himself and sinnings, than at that time when God gave him his full discharge and pardon under the seal and witness of his own Spirit. Ezek. 16. 61, 63. Ashamed and confounded when God was pacified towards them. The Prophet expresseth the quality and the quantity of their mourning, in Zach. 12. 10.

Object. I but it should rather produce joy!

Sol. So it doth at the same time (which is strange) the greatest joy, and the deepest sorrow.

Thirdly, If it be the very assurance from the Spirit of God, the heart thereupon becomes so humble, and so lowly, and so nothing; the nearer that God draws to his people, the more humble they are; for when God's Spirit assures us, he doth cause us to see our own unworthiness, and the exceeding riches of God's grace. Mark the men most eminent for assurance in Scripture, of all men they were the most humble and lowly. There are three men most high in assurance.

First, Abraham was so: He was strong in faith, and he was fully persuaded; and he was a most humble man, Rom. 4. 20, 21. Behold I have taken upon me to speak unto the Lord, who am but dust and ashes, Gen. 18. 27.

Secondly, David also was so; Thou art my God, Thou hast forgiven my iniquities; and he also was a most humble man: Who am I O Lord God! and what is my fathers house! 2 Sam. 7. 18.

Thirdly, And Paul was so; Who loved me, and gave himself for me, Gal. 2. 20. yet this man was a very humble and lowly man: The least of the Apostles; 1 Cor. 15. 9. Less than the least of all Saints. Eph. 3. 8. and not meet to be called an Apostle. O Christian, you who talk how much and how long you have been assured, where is this high love? where is this deep sorrow? where is this humble lowliness? did your assurance ever produce these in you? if not, assuredly you have mockit your souls all this while with vain delusions.

Thirdly, You may know that your assurance is right, and comes from the very Spirit of God by these singular fruits and effects which (consequently) do flow from your assurance; I will mention six of them.

• 1. Quietation of heart.
• 2. More care to walk in all well-pleasing before the Lord.
• 3. More regard unto, and delight in the Word.
• 4. More zeal.
• 5. More fear.
• 6. More height of heart.

First, One effect which flows from a right assurance that our sins are forgiven, is a present quietation of heart; all storms cease upon one word spoken from the Spirit. There were many doubts, and many fears, and many disputes, and many reasonings, and many sad thoughts, and restless motions in the soul; but when assurance of forgiveness is given in by the Spirit of God to our spirits, all these do cease, and there ensues a gracious calm in the conscience, even an excusing, delightful and joyful rest. When God lifted up the light of his countenance upon David, he lay down in peace, Psal. 4. 6, 8.

Now this quietation differs much from that. Stupidity in a man deluded with a false assurance; for

First, This stupidity is not the quieting of a troubled soul, but so is this.

Secondly, Their quietness is the effect rather of ignorance, because they do not know their miserable condition, than of assurance, that they do certainly know their pardoned condition.

Thirdly, Their quietness is from a seared conscience, but not from an assured and pacified conscience.

Fourthly, It is a passive silence, but in this conscience doth witness, and the heart rejoiceth. Well then, spiritual and joyful rest or quietation is the proper fruit of true assurance; and verily it cannot but be so; for assurance (in the very nature of it) doth so satisfy the mind, and prevail upon it, as to exclude all actual doubtings and fears at that time; and it is a clear manifestation of God's love and pardoning mercy, with our propriety in them in particular, and therefore necessarily doth quietation of heart flow from it.

Secondly, More carefulness to walk in all well-pleasing before the Lord; assurance breeds two excellent properties about holy walking and services.

1. One is more alacrity; O it is now no burden, but a delight to do the will of God. Psal. 40. 8. I delight to do thy will, and thy commands are my delight, said David, I will run the way of thy Commandments when thou shalt enlarge my heart, Ps. 119. 32.

2. The other is more carefulness: Mark that place, Psal. 26. 1. I have walked in mine integrity. Ver. 3. For thy loving kindness is before mine eyes. Never were anymore strict in paths of righteousness, than those who have tasted most of God's loving kindness: I am thy servant, &c. Psal. 116. 16.

Thirdly, More delight in the Word, and greater appetite after it. 1 Pet. 2. 2, 3. As new born baves desire the sincere milk of the Word, that ye may grow thereby, if so be that ye have tasted that the Lord is gracious.

Fourthly, More zeal for God; What will not this assured Christian act and suffer? he will do any service for Christ; yea, the highest and greatest, (the love of Christ constrains him, 2 Cor. 14.) nay, he will die for Christ; but to die for the Name of Christ, Acts 21. 13. Who loved me, and gave himself for me, saith Paul: Gal. 2. 20. What shall I render to the Lord? what shall I do for my God? Cant. 3. 5. I charge you▪ stir not up, nor awake my love.

Fifthly, More fear to sin against God; let me tell you a truth, the assured person would even die presently in the Arms of Christ, that he might never sin against him anymore; but see Hosea 3. 5. They shall fear the Lord and his goodness.

Sixthly, An height of heart; presently the heart is above all the world, the world is nothing, of no account when the Lord once gives in the assurance of his love in the pardon of our sins in the blood of Christ.

Quest. 2. I now proceed to the second question, which is this, What those weak Christians and Believers should judge of their estate, who never yet could attain unto this particular assurance of the pardon of their sins, and what course they may take to enjoy the same.

Sol. There are two things in this question to be spoken unto. 1. One respects the support. 2. The other respects the direction of such Christians as have not yet attained the assurance, &c.

1. For the support of those weak believers who are apt to judge heavily of themselves, and of their spiritual estate, because they never yet attained to the pardon of their sins, I would present these four Conclusions.

First, One may be in a justified or pardoned estate in the Court of heaven, who as yet is not in an assured estate in the Court of his own conscience; sins may be forgiven, when yet the sinner is not assured of the forgiveness of his sins. 2 Sam. 12. 13. The Lord hath put away thy sins, and yet David prayed exceedingly to get the assurance thereof. Psal. 51. 8. Make me to hear joy and gladness, &c. Joh. 14. 20. At that day (after his Ascension) ye shall know that I am in my Father, and you in me, and I in you. Ye shall know, &c. yet of these he saith, Joh. 15. 5. I am the Uine, ye are the Branches. Job 13. 24. Wherefore hidest thou thy face, and holdest me for thine enemy? Psal 88. 14. Lord, why castest thou off my soul? why hidest thou thy face from me? Ver. 15. Whiles I suffer thy terror, I am distracted. Ver. 16. Thy fierce wrath goeth over me, thy terrors have cut me off. Isa. 64 8. But now O Lord thou art our Father; we are the clay, and thou art the potter, and we all are the work of thine hand. Ver. 9. Be not wroth very sore O Lord, neither remember iniquity forever; behold, see we beseech thee, we are all thy people. Mark, though thou art our Father, and we are thy people, yet be not wroth, &c.

Secondly, If one doth truly believe in Christ, his condition is sure, although the person hath not assurance; true faith, (though weak, though compassed with doubts and fears) doth really make Christ to be yours; and if Christ be yours, then your condition is sure. 1 Joh. 5. 12. He that hath the Son, hath life. Joh. 10. 27. My sheep hear my voice, and I know them, and they follow me. Ver. 28. and I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. Joh. 6. 47. Verily, verily I say unto you, he that believeth on me hath everlasting life. Beloved, neither Christ nor salvation are settled upon assurance, but upon faith; it is not said that Christ dwells in our hearts by assurance, but by faith; nor is it said, Whosoever is assured shall be saved, nor Whosoever is assured shall receive remission of sins, but Whosoever believeth. The weakest true faith is enough to make Christ to be yours, and consequently it is enough to give you an interest in his Redemption, and to free you from condemnation, and to bring you to that purchased inheritance of life; see then, this is another comfort; though you have not assurance, yet the condition of life is sure if ye be true believers, &c.

Thirdly, A third support is this, Though you have not the assurance of the forgiveness of your sins, yet you are laboring and striving for it; there are degrees of assurance; some are weaker, some are stronger; some are more permanent, some are transient. Beloved, though a man be not in heaven, yet it is a great comfort if he be walking towards heaven; though a man be not in Christ, yet it is good when he is crying out for Christ; and so though a man hath not as yet the assurance that his sins are pardoned, it is a good sign when he is found in the ways for assurance.

Object. But what comfort is there in this, that one is laboring for assurance, when as yet he never had it?

Sol. There is in this four comforts to them that labor for assurance.

First, The comfort of obedience, that you are (according to God's commands) giving all diligence to make your calling and election sure, 2 Pet. 1. 10. and proving and trying yourselves, whether Christ be in you of a truth, 2 Cor. 13. 5. and working out your salvation, Phil. 2. 12.

Secondly, The comfort of sincerity, that you are on the way to be assured, not resting in the want of assurance, nor in idle complaints, but as you pretend, an opinion and judgment, rightly valuing it, and that your hearts are set upon it, so your souls are indeed drawn forth to the ways of enjoyment.

Thirdly, The comfort of God's presence; for it is from the Spirit of God that your hearts do thus prize, and thus long for, and thus labor for assurance; he begets those thoughts, and those desires, and those prayers; you have the presence of the Spirit, though not the assurance of the Spirit.

Fourthly, The comfort of hope, that at length you shall see the God of gods in Zion, that you shall see his face with joy, that he will create peace and assurance in your hearts; for he never fills the soul and stirs and draws it unto himself for his gracious favor, but at length he doth make his loving kindness known unto that soul; and he doth thus prepare the heart, because he will incline his ear.

Fourthly, A fourth support unto you is this, although you have not this assurance in your own hearts, yet you have it in God's promise, who assures you that he will sprinkle it upon you, and faithful is he who hath promised, who will also do it.

Secondly, But now I come unto the Direction which I would commend to weak believers for the attaining of their assurance, and they are these.

First, Diligent attendance upon the Word of God; that this is a good means to attain assurance, may appear by three particulars.

1. God hath instituted or ordained his Word, not only for the conversion, but also for the consolation of his people, and the assuring of them. Rom. 15. 4 Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope. 1 Joh. 1. 4. These things write we unto you that your joy may be full. 1 Joh. 13. These things have I written unto you that believe on the Name of the Son of God, that you may know that ye have eternal life. Mark, written for our comfort, written that our joy may be full, written that believers may know they have eternal life; why then unquestionably the Word is a means to attain assurance, &c.

2. The people of God have attended the Word for this very end, to gain assurance. Psal. 48. 9. We have thought of thy loving kindness O God in the midst of thy Temple. Psal. 85. 8. I will hearken what God the Lord will speak, for he will speak peace unto his people.

3. They have found assurance upon the attending on the Word. Psal. 63. 1. O God, thou art my God, early will I seek thee, my soul thirsteth for thee. Ver. 2. To see thy power and thy glory so as I have seen thee in the Sanctuary. Ver. 3. Because thy loving kindness is better than life. He had seen experimentally the power and the glory of God in the Sanctuary; (i. e.) the mercy and the loving kindness of God in Christ, the assurance and feeling of it in the use of the Word, &c. Eph. 1. 13. In whom ye also trusted after that ye heard the Word of truth, the Gospel of your salvation; in whom also after that ye believed, ye were sealed with the holy Spirit of promise.

Secondly, Fervent prayer unto the Lord, this is also a means to obtain assurance. Ps. 119. 58. I entreated thy favor with my whole heart; and two things demonstrate this unto us.

1. Some special promises to this purpose; viz. Isa. 56. 7. Even them will I bring to my holy Mountain, and will make them joyful in my house of prayer, &c. What is that which makes the heart of the people of God joyful? David tells you in Psal. 4. 6. Lord, lift thou up the light of thy countenance upon us; and Ver. 7. Thou hast put gladness in my heart, &c. and where is this joyfulness promised? by what means? I will make them joyful in my house of prayer. Joh. 16. 24. Ask and ye shall receive, that your joy may be full. Ver. 22. Whatsoever ye ask the Father in my Name, he will give it you. Here is a fullness of joy, (and that certainly is in assurance) and that fullness of joy is promised upon prayer.

2. Some particular experiences. Psal. 30. 10. Hear O Lord, and have mercy upon me, &c. Ver. 11. Thou hast turned for me my mourning into dancing; thou hast put off my sackcloth, and girded me with gladness.

Object. But will some say, We have heard the Word a long time, and we have prayed and sought the Lord a long time, and yet we cannot attain to this assurance of forgiveness.

Sol. Therefore be sure to take in three things when you pray for this assurance.

1. Apious valuation of it; Thy favor is life, Psal. 30. 5. Thy loving kindness is better than life, Psal. 63 3. O visit me with thy salvation, Psal. 106 4.

2. A believing persuasion that God will hear you in this Luke 11. 13. How much more shall your heavenly Father give the holy Spirit to them that ask him? and that Spirit is the Spirit of Adoption, that witnesseth with our spirits that we are the children of God, Rom. 8. 16. David hath a singular passage in Psal. 119. 147. I prevented the dawning of the morning, and cried, I hoped in thy Word; where observe three things. 1. The earliness of his prayer, (I prevented the dawning of the morning) he could not sleep, but must arise and pray. 2. The earnestness of his prayer, (I cried) he was solemn, serious and fervent. 3. The faith with his prayer, (and I hoped in thy Word) in one of these our prayers do fail, and so we get not our assurance.

3. A patient expectation, a continuance in prayer, still importuning the Lord, and waiting on him for this great testimony of his pardoning mercy. Isa. 30 18. Blessed are all they that wait for him. Psal. 85. 8. I will hearken what God the Lord will speak, for he will speak peace, &c. These Ingredients are still to be remembered, and taken in, if you would prevail for the assurance, &c.

Thirdly, A conscientious care in all our ways to walk before God in all well-pleasing. A godly walking brings most glory to God, and most comfort to our own consciences; there are two excellent places for this purpose. Isa. 32. 17. The work of righteousness shall be peace, and the effect of righteousness quietness and assurance forever. Joh. 14. 21. He that hath my Commandments, and keepeth them, is he that loveth me; and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself unto him. I beseech you to remember five passages.

1. That men who make no conscience of their ways, but walk licentiously and dissolutely, they can never come to their assurance. Isa. 59. 8. The way of peace they know not. Isa. 57. 21. There is no peace saith my God, to the wicked. Psal. 119. 155. Salvation is far from the wicked, for they seek not thy statutes.

2. That the people of God for particular failings in a conscientious and careful walking, have forfeited their assurance; David did so, Psal. 51. 8, 11, 12.

3. That assurance is frequently promised to an upright, conscientious, careful walking. Psal. 11. 7. The righteous Lord loveth righteousness, his countenance doth behold the upright. Psal. 50 23. To him that ordereth his Conversation aright, will I show the salvation of God.

4. That such persons have found abundance of joy and comfort. 2 Cor. 1. 12. Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with flesh wisdom, but by the grace of God, we had our Conversation. Psal. 119. 165. Great peace have they which love thy Law.

5. That all persons that do thus walk, and continue so to do, (although for some space of time they may not find this assurance yet) they shall at length enjoy it.