Chapter
III. Objections and Difficulties Answered and Explained
-
I.
The sinner's baseness rendering it presumption to come
to Christ
-
II.
The singularity of his sin barring the way
-
III.
Special aggravations a hindrance
-
IV.
Sins not named a barrier
-
V.
The sin against the Holy Ghost alleged
-
VI.
Objections from the want of power to believe answered
-
VII.
Objection arising from the complaints of believers as to
unfruitfulness
-
VIII.
Objection from ignorance regarding covenanting with God,--The
nature of that duty unfolded
-
IX.
Doubts as to the inquirer's being savingly in covenant with God
answered
-
I.
The thing itself is warrantable
-
II.
The preparation needed
-
III.
How the duty of covenanting is to be performed
-
IV.
What should follow this solemn act
-
X.
A want of proper feeling considered as an obstacle in the way of
covenanting
-
XI.
The fear of backsliding a hindrance
-
XII.
Objection arising from past fruitlessness considered
I.
The sinner's baseness rendering it presumption to come to Christ
Object.
I am so base, worthless, and weak of myself that I think it were high
presumption for me to meddle with Christ Jesus, or the salvation purchased at
the price of His blood. Ans. It is true, all the children of Adam are base and
wicked before Him, 'who chargeth His angels with folly.' (Job
4: 18
.) 'All nations are less than nothing and vanity before him.' (Isa. 40: 17.)
There is such a disproportion between God and man, that unless He Himself had
devised that covenant, and of His own free will had offered so to transact
with men, it had been high treason for men or angels to have imagined that God
should have humbled himself, and become a servant, and have taken on Him our
nature, and have united it by a personal union to the blessed Godhead; and
that He should have subjected Himself to the shameful death of the cross; and
all this, that men, who were rebels, should be reconciled unto God, and be
made eternally happy, by being in His holy company for ever. But I say, all
this was His own device and free choice; yea, moreover, if God had not
sovereignly commanded men so to close with Him in and through Christ, no man
durst have made use of that device of His--'Ho, every one that thirsteth, come
ye to the waters, and he that has no money: come ye, buy and eat; yea, come,
buy wine and milk without money and without price.' (Isa. 40: 1-3.) 'And this
is His commandment, that we should believe on the name of His son Jesus
Christ.' (1 John 3: 23.) So then, although with Abigail I may say, 'Let me be
but a servant, to wash the feet of the servants of my Lord' (1 Sam. 25: 41);
yet, since He has in His holy wisdom devised that way, and knows how to be
richly glorified in it--'The eyes of your understanding being enlightened,
that ye may know, what is the riches of the glory of His inheritance in the
saints' (Eph. 1: 18); 'All Mine are Thine, and Thine are Mine, and I am
glorified in them' (John 17: 10); and has commanded me, as I shall be
answerable at the great day, to close with Him in Christ, I dare not disobey,
nor inquire into the reasons of His contrivance and commands, but must comply
with the command, as I would not be found to 'frustrate the grace of God'
(Gal. 2: 21); and in a manner disappoint the gospel, and falsify the record
which God has borne of His Son, 'that there is life enough in Him for men' (1
John 5: 10,11), and so 'make God a liar,' and add that rebellion to all my
former transgressions.
Object.
I am a person singularly sinful, beyond any I know: therefore I dare not
presume to go near to Christ Jesus, or look after that salvation which is
through His righteousness. Ans. Is your sin beyond the drunkenness and incest
of Lot; adultery covered with murder in David; idolatry and horrid apostasy in
Solomon; idolatry, murder, and witchcraft in Manasseh; anger against God and
His way in Jonah; forswearing of Christ in Peter, after he was forewarned, and
had vowed the contrary; bloody persecution in Paul, making the saints to
blaspheme? etc. But woe to him who is emboldened to sin by these instances
recorded in Scripture, and adduced here to the commendation of the free and
rich grace of God, and to encourage poor penitent sinners to flee unto Christ;
I say, are your sins beyond these? Yet all these obtained pardon through
Christ, as the Scripture showeth. Know, therefore, that all sins are equal
before the free grace of God, 'who loveth freely' (Hos. 14: 4); and looketh
not to less or more sin. If the person have a heart to 'come unto Him through
Christ, then He is able to save to the uttermost.' (Heb. 7: 25.) Yea, it is
more provoking before God, not to close with Christ, when the offer comes to a
man, than all the rest of his transgressions are; for 'he that believeth not
has made God a liar,' in that record He has borne of life in the Son. (1 John
5: 10,11.) 'And he who does not believe, shall be condemned for not believing
on the Son of God.' (John 3: 18.) That shall be the main thing in his
indictment; so that much sin cannot excuse a man, if he reject Christ, and
refuse His offer; since God has openly declared, that 'this is a faithful
saying, and worthy of all acceptation, that Christ Jesus came to save sinners,
whereof I am chief.' Even he who is chief of sinners in his own apprehension,
is bound to believe and 'accept this saying.' (1 Tim. 1: 15.)
Object.
My sins have some aggravating circumstances beyond the same sins in other
persons, which does much terrify me. Ans. What can the aggravations of thy
sins be, which are not parallelled in the foregoing examples? Is thy sin
against great light? So were many of those of whom we spoke before. Was it
against singular mercies and deliverances? So was that of
Lot
's and Noah's drunkenness. Was thy sin done with much deliberation? So was
David's, when he wrote the letter against Uriah. Was it against or after any
singular manifestation of God? So was Solomon's. Was it by a small and
despicable temptation? So was that of Jonah and of Peter, if we consider the
heinousness of their transgressions. Hast thou reiterated the sin, and
committed it over again? So did Lot, so did Peter, so did Jehoshaphat, in
joining with Ahab and Jehoram. (1 Kings 22:; 2 Kings 3.) Are there many gross
sins concurring together in thee? So were there in Manasseh. Hast thou stood
long out in rebellion? That, as all the former, is thy shame; but so did the
thief on the cross; he stood it out to the last gasp. (Luke 23: 42, 43.) If
yet 'thou hast an ear to hear,' thou art commanded 'to hear.' (Matt. 13: 9.)
Although thou hast long 'spent thy money for that which is not bread' (Isa.
55: 1, 3), thou hast the greater need now to make haste and to flee for
refuge; and if thou do so, He shall welcome thee, and 'in no wise cast thee
out' (John 6: 37); especially, since He has used no prescription of time in
Scripture. So that all those aggravations of thy sin, will not excuse thy
refusing the Lord's offer.
Object.
In all those instances given, you have not named the particulars of which I am
guilty; nor know I any who ever obtained mercy before God, being guilty of
such things as are in me. Ans. It is difficult to notice every particular
transgression which may vex the conscience; yea, lesser sins than some of
those I have mentioned may very much disquiet, if the Lord awaken the
conscience. But, for thy satisfaction, I shall refer to some truths of
Scripture, which do reach sins and cases more universally than any man can do
particularly: Exod. 34: 7--'God pardoneth iniquity, transgression, and sin;'
that is, all manner of sin. If a man turn from all his wickedness, it shall no
more be remembered, or prove his ruin. (Ezek. 18: 21, 22, 30.) 'Him that
comets He will in nowise cast out' (John
6: 37
); that is, whatsoever be his sins, or the aggravations of them. 'Whosoever
believeth shall have everlasting life' (John
3: 16
); that is, without exception of any sin or any case. 'He is able to save to
the uttermost those who come to God through Him' (Heb.
7: 25
); no man can sufficiently declare what is God's uttermost. 'All manner of sin
and blasphemy shall be forgiven unto men' (Matt.
12: 31
); that is, there is no sort of sin, whereof one instance shall not be
forgiven in one person or other, 'except the sin against the Holy Ghost.'
These and the like scriptures carry all sorts of sin before them: so that let
thy sins be what they will, or can be, they may be sunk in one of these
truths; so that thy sin can be no excuse to thee for refusing the offers of
peace and salvation through Christ, since 'any man who will,; is allowed to
'come and take.' We will not multiply words: the great God of heaven and earth
has sovereignly commanded all who see their need of relief to retake
themselves unto Christ Jesus, and to close cordially with God's device of
saving sinners by Him, laying aside all objections and excuses, as they shall
be answerable unto Him in the day when He shall judge the quick and the dead;
and shall drive away from His presence all those who would dare to say, their
sins and condition were such as that they durst not adventure upon Christ's
perfect righteousness for their relief, notwithstanding of the Lord's own
command often interposed, and, in a manner, His credit engaged.
Object.
I suspect I am guilty of the 'sin against the Holy Ghost,' and so am incapable
of pardon; and therefore I need not think of believing on Christ Jesus for the
saving of my soul. Ans. Although none should charge this sin on themselves, or
on others, unless they can prove and establish the charge according to
Christ's example 'And whosoever speaketh a word against the Son of man, it
shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall
not be forgiven him, neither in this world, neither in the world to come'
(Matt. 12: 5, 26, 32): yet for satisfying of the doubt, I shall, 1. Show what
is not the sin against the Holy Ghost, properly so called, because there be
some gross sins which people do unwarrantable judge to be this unpardonable
sin. 2. I shall show what is the sin against the Holy Ghost. 3. I shall draw
some conclusions in answer directly to the objection.
I.
What it is not
As
for the first, There be many gross sins, which although, as all other sins,
they be sins against the Holy Ghost, who is God equal and one with the Father
and the Son, and are done against some of His operations and motions; yet are
they not that sin against the Holy Ghost which is the unpardonable sin. As, 1.
Blaspheming of God under bodily tortures is not that sin; for some saints fell
into this sin--'And I punished them oft in every synagogue, and compelled them
to blaspheme' (Acts 26: 11); much less blaspheming of God in a fit of
distraction or frenzy; for a man is not a free rational agent at that time;
and 'He that spareth His people, as a father does the son that serveth him,
and pitieth them that fear Him, as a father pitieth his children' (Mal. 3: 17;
Psa. 103: 13); so does He spare and pity in these rovings; for so would our
fathers according to the flesh do, if we blasphemed them in a fit of
distraction. Much less are horrid blasphemies against God darted in upon the
soul, and not allowed there, this unpardonable sin; for such things were
offered to Christ, and are often cast in upon the saints. (Matt. 4: 1-11.) 2.
The hating of good in others, whilst I am not convinced that it is good, but
according to my light, judge it to be evil; yea, the speaking against it, yea,
the persecuting of it in that case, is not the sin against the Holy Ghost; for
all these will be found in Paul before he was converted; and he obtained mercy
because he did these things ignorantly. 3. Heart-rising at the thriving of
others the work and way of God, whilst I love it myself; yea, the rising of
the heart against Providence, which often expresses itself against the
creatures nearest our hand; yea, this rising of heart entertained and
maintained (although they be horrid things leading towards that unpardonable
sin, yet) are not that sin; for these may be in the saints proceeding from
self-love, which cannot endure to be darkened by another, and proceeding from
some cross in their idol under a fit of temptation: the most part of all this
was in Jonah, chap. 4. 4. Not only are not decays in what once was in the man,
and falling into gross sins against light after the receiving of the truth,
this unpardonable sin; for then many of the saints in Scripture were undone;
but further, apostasy from much of the truth is not that sin; for that was in
Solomon, and in the church of Corinth and Galatia; yea, denying, yea,
forswearing of the most fundamental truth, under a great temptation, is not
this sin: for then Peter had been undone. 5. As resisting, quenching,
grieving, and vexing of the Spirit of God by many sinful ways, are not this
unpardonable sin; for they are charged with these who are called to repentance
in Scripture, and not shut out as guilty of this sin: so neither reiterated
sin against light is the sin against the Holy Ghost, although it leads towards
it, for such was Peter's sin in denying Christ; so was Jehoshaphat's sin in
joining with Ahab and Jehoram. 6. Purposes and attempts of self-murder, and
even purposes of murdering godly men, the party being under a sad fit of
temptation; yea, actual self-murder (although probably it is often joined in
the issue with this unpardonable sin, which ought to make every soul look upon
the very temptation to it with horror and abhorrence, yet) is not the sin
against the Holy Ghost. The jailer intended to kill himself upon a worse
account than many poor people do, in the sight and sense of God's wrath, and
of their own sin and corruption; yet that jailer obtained pardon (Acts 16: 27,
34); and Paul, before his effectual calling, was accessory unto the murder of
many saints, and intended to kill more, as himself granteth--'I verily thought
with myself that I ought to do many things contrary to the name of Jesus of
Nazareth. Which thing I also did in
Jerusalem
: and many of the saints did I shut up in prison, having received authority
from the chief priests; and when they were put to death, I gave my voice
against them. And I punished them oft in every synagogue, and compelled them
to blaspheme: and, being exceedingly mad against them, I persecuted them even
unto strange cities.' (Acts 26: 9-12.) Although all these are dreadful sins,
each of them deserving wrath everlasting, and, not being repented of, bringing
endless vengeance; especially the last cuts off hope of relief, for anything
that can be expected in an ordinary way; yet none of these is the unpardonable
sin against the Holy Ghost: and so under any of these there is hope to him
that has an ear to hear the joyful sound of the covenant. All manner of such
sin and blasphemy may be forgiven, as is clear in the Scripture, where these
things are mentioned.
As
for the second thing: Let us see what the sin against the Holy Ghost is. It is
not a simple act of transgression, but a combination of many mischievous
things, involving soul and body ordinarily in guilt. We thus describe it--'It
is a rejecting and opposing of the chief gospel truth, and way of salvation,
made out particularly to a man by the Spirit of God, in the truth and good
thereof; and that avowedly, freely, wilfully, maliciously, and despitefully,
working hopeless fear.' There be three places of Scripture which do speak most
of this sin, and thence we will prove every part of this description, in so
far as may be useful to our present purpose; by which it will appear, that
none who have a mind for Christ need stumble at what is spoken of this sin in
Scripture-- 'Wherefore I say unto you, All manner of sin and blasphemy shall
be forgiven unto men: but the blasphemy against the Holy Ghost shall not be
forgiven unto men. And whosoever speaketh a word against the Son of man, it
shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall
not be forgiven him, neither in this world, neither in the world to come.'
'For it is impossible for those who were once enlightened, and have tasted of
the heavenly gift, and were made partakers of the Holy Ghost, and have tasted
the good word of God, and the powers of the world to come, if they shall fall
away, to renew them again unto repentance: seeing they crucify to themselves
the Son of God afresh, and put Him to an open shame.' 'For if we sin wilfully
after that we have received the knowledge of the truth, there remaineth no
more sacrifice for sins, but a certain fearful looking for of judgment and
fiery indignation, which shall devour the adversaries. He that despised Moses'
law died without mercy under two or three witnesses: of how much sorer
punishment, suppose ye, shall he be thought worthy, who has trodden under foot
the Son of God, and has counted the blood of the covenant wherewith He was
sanctified, an unholy thing, and has done despite unto the Spirit of grace?'
(Matt. 12: 23-32; Heb. 6: 4-6; 10: 25-29.) 1. Then let us consider the object
about which this sin, or sinful acting of the man guilty thereof, is
conversant, and that is the chief gospel-truth and way of salvation; both
which come to one thing. It is the way which God has contrived for saving of
sinners by Jesus Christ, the promised Messiah and Saviour, by whose death and
righteousness men are to be saved, as He has held Him forth in the ordinances,
confirming the same by many mighty works in Scripture tending thereto. This
way of salvation is the object. The Pharisees oppose this that Christ was the
Messiah--'And all the people said, Is not this the son of David? But when the
Pharisees heard it, they said, This fellow does not cast out devils, but by
Beelzebub the prince of the devils' (Matt.
12: 23
, 24.) The wrong is done against the Son of God--'It is impossible to renew
them again unto repentance, seeing they crucify to themselves the Son of God
afresh, and put Him to an open shame' (Heb. 6: 6); and against the blood of
the covenant, and the Spirit graciously offering to apply these things--'Of
how much sorer punishment, suppose ye, shall he be thought worthy, who has
trodden under foot the Son of God, and has counted the blood of the covenant,
wherewith he was sanctified, an unholy thing, and has done despite unto the
Spirit of grace?' (Heb. 10: 29.) 2. In the description, consider the
qualifications of this object. It is singularly made out to the party by the
Spirit of God, both in the truth and good thereof. This faith, 1. That there
must be knowledge of the truth and way of salvation. The Pharisees knew that
Christ was the heir--'But when they saw the Son, they said among themselves,
This is the heir, come let us kill Him.' (Matt. 21: 38.) The party hath
knowledge-- 'But if we sin wilfully after that we have received the knowledge
of the truth, there remaineth no more sacrifice for sins' (Heb.
10: 26
.) 2. That knowledge of the thing must not swim only in the head, but there
must be some half-heart persuasion of it: Christ knew the Pharisees' thoughts
(Matt. 12: 25); and so did judge them, and that the contrary of what they
spoke was made out upon their heart. There is a tasting, which is beyond
simple enlightening--'For it is impossible for those who were once
enlightened, and have tasted of the heavenly gift, and have tasted of the good
word of God, and of the powers of the world to come,' etc. (Heb. 6: 4, 5.)
Yea, there is such a persuasion ordinarily as leadeth to a deal of outward
sanctification--'Who has counted the blood of the covenant, wherewith he was
sanctified, an unholy thing.' (Heb. 10: 29.) 3. This persuasion must not only
be of the verity of the thing, but of the good of it: the party 'tasteth the
good word of God, and the powers of the world to come' (Heb. 6: 5); and he
apprehendeth the thing as eligible. 4. This persuasion is not made out only by
strength of argument, but also by an enlightening work of God's Spirit,
shining on the truth, and making it conspicuous; therefore is that sin called,
'The sin against the Holy Ghost.' (Matt. 12: 31; Mark 3: 29.) The persons are
said 'to have been made partakers of the Holy Ghost' (Heb. 6: 4); and 'to do
despite unto the Spirit of grace,' who was in the nearest step of a gracious
operation with them. (Heb. 10: 29.) 3. In this description, consider the
acting of the party against the object so qualified. It is a rejecting and
opposing of it; which importeth, 1. That men have once, some way at least,
been in hands with it, or had the offer of it, as is true of the Pharisees. 2.
That they do reject, even with contempt, what they had of it, or in their
offer. The Pharisees deny it, and speak disdainfully of Christ--'This fellow
does not cast out devils, but by Beelzebub, the prince of the devils.' (Matt.
12: 24.) They fall away, intending to put Christ to 'an open shame.' (Heb. 6:
6.) 3. The men set themselves against it by the spirit of persecution, as the
Pharisees did still. They rail against it; therefore it is called 'blasphemy
against the Holy Ghost.' (Matt. 12: 24, 31.) They would 'crucify Christ again'
if they could. (Heb. 6: 6.) They are adversaries. (Heb. 10: 17.) 4. Consider
the properties of this acting. 1. It is avowed, that is, not seeking to
shelter or to hide itself. The Pharisees speak against Christ publicly--'But
when the Pharisees heard it, they said, This fellow does not cast out devils,
but by Beelzebub the prince of the devils.' (Matt. 12: 24.) They would have
'Christ brought to an open shame.' (Heb. 6: 6.) They forsake the ordinances
which savour that way--'Not forsaking the assembling of ourselves together, as
the manner of some is'--and despise the danger; for, looking for indignation,
they trample that blood still. (Heb. 10: 25, 27, 29.) 2. The party acteth
freely. It is not from unadvisedness, nor from force or constraint, but an
acting of free choice; nothing does force the Pharisees to speak against and
persecute Christ. They 'crucify to themselves,' they redact the murder of
their own free accord, and in their own bosom, none constraining them. They
sin of free choice, or, as the word may be rendered, spontaneously--'For if we
sin wilfully, after that we have received the knowledge of the truth, there
remaineth no more sacrifice for sins.' (Heb. 6: 6; 10: 26.) 3. It is acted
wilfully. They are so resolute, they will not be dissuaded by any offer, or
take most precious means, as is clear in the aforesaid scriptures. 4. It is
done maliciously, so that it proceeds not so much, if at all, from a
temptation to pleasure, profit, or honour. It proceedeth not from fear, or
force, or from any good end proposed, but out of heart-malice against God and
Christ, and the advancement of His glory and kingdom: so that it is of the
very nature of Satan's sin, who has an irreconcilable hatred against God, and
the remedy of sin, because His glory is thereby advanced. This is a special
ingredient in this sin. The Pharisees are found guilty of heart-malice against
Christ, since they spake so against Him, and not against their own children's
casting out devils: and this is the force of Christ's argument--'If I, by
Beelzebub, cast out devils, by whom do your children cast them out?' (Matt.
12: 27.) They do their utmost 'to crucify Christ again, and to bring Him to an
open shame.' (Heb. 6: 6.) They are adversaries, like the devil. 5. It is done
despitefully: the malice must betray itself. The Pharisees must proclaim that
Christ has correspondence with devils: He must 'be put to open shame, and
crucified again:' they must 'tread under foot that blood, and do despite to
the Spirit:' so that the party had rather perish a thousand times than be in
Christ's debt for salvation. 5. The last thing in the description is, the
ordinary attendant or consequence of this sin; it induceth desperate and
hopeless fear. They fear Him, whom they hate with a slavish, hopeless fear,
such as devils have--'A certain fearful looking for of judgment, and fiery
indignation, which shall devour the adversaries.' (Heb. 10: 27.) They know
that God will put out His power against them; they tremble in the remembrance
of it; and if they could be above Him, and destroy Him, they would: and since
they cannot reach that, they hate with the utmost of heart-malice, and do
persecute Him, and all that is His, with despite.
As
for the third thing proposed, viz., the conclusions to be drawn from what is
said, whereby we will speak directly to the objection. 1. As I hinted before,
since the sin against the Holy Ghost is so remarkable, and may be well known
where it is, none should charge themselves with it, unless they can prove and
establish the charge; for it is a great wrong done unto God to labour to
persuade my soul that He will never pardon me: it is the very way to make me
desperate, and to lead me into the unpardonable sin; therefore, unless thou
can't and dare say that thou dost hate the way which God has devised for the
saving of sinners, and dost resolve to oppose the thriving of His kingdom,
both with Himself and others, out of malice and despite against God, thou
oughtest not to suspect thyself guilty of this sin. 2. Whatsoever thou hast
done against God, if thou dost repent of it, and wish it were undone, thou
can't not be guilty of this sin; for in it heart-malice and despite against
God do still prevail. 3. If thou art content to be His debtor for pardon, and
world be infinitely obliged unto Him for it, then thou can't not, in this
case, be guilty of the sin against the Holy Ghost; for, as we showed before,
they who are guilty of it do so despite God that they would not be His debtors
for salvation. 4. Whatsoever thou hast done, if thou hast a desire after Jesus
Christ, and dost look with a sore heart after Him, and cannot think of parting
with His blessed company forever, or, if they must part with Him, yet dost
wish well to Him, and all His, thou needs not suspect thyself to be guilty of
this unpardonable sin; for there can be no such hatred of Him in thy bosom as
is necessarily required to make up that sin. 5. If thou would be above the
reach of that sin, and secure against it forever, then go work up thy heart to
approve of salvation by Christ Jesus, and so close with God in Him,
acquiescing in Him as the sufficient ransom and rest, as we have been pressing
before, and yield to Him to be saved in His way. Do this in good earnest, and
thou shalt for ever be put out of the reach of that awful thing wherewith
Satan does affright so many poor seekers of God.
Object.
Although I be not excluded from the benefit of the new covenant, yet it is not
in my power to believe on Christ; for faith is the gift of God, and above the
strength of flesh and blood. Ans. It is true that saving faith, by which alone
a man can heartily close with God in Christ, is above our power and is the
gift of God, as we said before in the premises; yet remember, 1. The Lord has
left it as a duty upon all who hear this gospel cordially by faith to close
with His offer of salvation through Christ, as is clear from Scripture. And
you must know, that although it be not in our power to perform that duty of
ourselves, yet the Lord may justly condemn us for not performing it, and we
are inexcusable; because at first he made man perfectly able to do whatsoever
He should command. 2. The Lord commanding this thing, which is above our
power, willeth us to be sensible of our inability to do the thing, and would
have us to put it on Him to work it in us. He has promised to give the new
heart, and He has not excluded any from the benefit of that promise. 3. The
Lord uses, by these commands and invitations, and men's meditation on the
same, and their supplication about the thing, to convey power unto the soul to
perform the duty. Therefore, for answer to the objection, I do entreat thee,
in the Lord 's name, to lay to heart these His commandments and promises, and
meditate on them, and upon that blessed business of the new covenant, and pray
unto God, as you can, over them, 'for He will be inquired of to do these
things ' (Ezek. 36: 37); and lay thy cold heart to that device of God
expressed in the Scripture, and unto Christ Jesus, who is given for a covenant
to the people, and look to Him for life and quickening. Go and endeavour to
approve of that salvation in the way God does offer it, and so close with, and
rest on Christ for it, as if all were in thy power; yet, looking to Him for
the thing, as knowing that it must come from Him; and if thou do so, He who
meets those who remember Him in His ways (Isa. 64: 5), will not be wanting on
His part; and thou shalt not have ground to say, that thou movedst toward the
thing until thou couldst do no more for want of strength, and so left it at
God's door. It shall not fail on His part, if thou have a mind for the
business; yea, I may say, if by all thou hast ever heard of that matter, thy
heart loveth it, and desireth to be engaged with it, thou hast it already
performed within thee; so that difficulty is past before thou wast aware of
it.
Object.
Many who have closed with Christ Jesus, as aforesaid, are still complaining of
their leanness and fruitlessness, which makes my heart lay the less weight on
that duty of believing. Ans. If thou be convinced that it is a duty to believe
on Christ, you may not neglect it under any pretence. As for the complaints of
some who have looked after Him, not admitting every one to be judge of his own
fruit, I say-- 1. Many, by their jealousies of God's love, and by their
unbelief, after they have so closed with God, do obstruct many precious
communications, which otherwise would be let out to them--'And he did not many
mighty works there because of their unbelief.' (Matt. 13: 58.) 2. It cannot be
that any whose heart is gone out after Christ 'have found Him a wilderness.'
(Jer. 2: 31.) Surely they find somewhat in their spirit swaying them towards
God in whose two great things, namely, how to be found in Him in that
day--'Yea, doubtless, and I count all things but loss for the excellency of
the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of
all things, and do count them but dung, that I may win Christ and be found in
Him; not having mine own righteousness, which is of the law, but that which is
through the faith of Christ, the righteousness which is of God by faith'
(Phil. 3: 8, 9);-- and how to show forth His praise in the land of the living,
'Deal bountifully with thy servant, that I may live and keep Thy word.' (Psa.
119: 17.) 'Wilt Thou not deliver my feet from falling, that I may walk before
God in the land of the living.' (Psa. 56: 13.) They find these two things
existing in the soul, and that is much. Moreover, they shall, on due inquiry,
ever find such an emptiness in the creatures, that the utmost abundance of the
creature cannot satisfy their souls--all is vanity, only God can fill the
empty room in their heart; and when He breathes but a little, there is no room
for additional comfort from creatures. This shows that God has captivated the
man, and has fixed that saving principle in the understanding and heart--'Who
is God but the Lord? Worship Him all ye gods.' (Psa. 97: 7.) Yea, further,
those whose hearts have closed with God in Christ as aforesaid, will not deny
that there has been seasonable preventing and quickening now and then when the
soul was like to fail--'For Thou preventest me with the blessings of Thy
goodness.' (Psa. 21: 3.) 'When I said, my foot slippeth, Thy mercy, O Lord,
held me up. In the multitude of my thoughts within me, Thy comforts delight my
soul.' (Psa. 94: 18, 19.) Therefore, let none say that there is no fruit
following, and let none neglect their duty upon the unjust and groundless
complaints of others.
Object.
Although I judge it my duty to close with God's device in the covenant, I am
in the dark how to manage that duty; for sometimes God offers to be our God
without any mention of Christ, and sometimes saith, that He will betroth us
unto Him: and in other places of Scripture we are called to come to Christ,
and He is the bridegroom. Again, God sometimes speaketh of Himself as a Father
to men, sometimes as a Husband; Christ is sometimes called the Husband, and
sometimes a Brother; which relations seem inconsistent, and do much put me in
the dark how to apprehend God, when my heart would agree with Him and close
with Him. Ans. It may be very well said, that men do come to God, or close
with Him, and yet they come to Christ, and close with Him. They may be said to
come under a marriage-relation unto God, and unto Christ also, who is husband,
father, brother, etc., to them; and there is no such mystery here as some do
conceive. For the better understanding of it, consider these few things--1.
Although God made man perfect at the beginning, and put him in some capacity
of transacting with Him immediately--'God has made man upright' (Eccl. 7: 29);
'And the Lord God commanded the man, saying, Of every tree of the garden thou
mast freely eat,' etc. (Gen. 2: 16, 17); yet man by his fall did put himself
at such a distance from God, as to be in an utter incapacity to bargain or
deal any more with him immediately. 2. The Lord did, after Adam's fall, make
manifest the new covenant, in which he did signify he was content to transact
with man again, in and through a mediator; and so did appoint men to come to
Him through Christ- -'He is able to save them to the uttermost that come unto
God by Him' (Heb. 7: 25); and to look for acceptance only in Him--'To the
praise of the glory of His grace, wherein he has made us accepted in the
Beloved' (Eph. 1: 6); ordaining men to hear Christ, He being the only party in
whom God was well pleased--'This is my beloved Son, in whom I am well pleased,
hear ye Him.' (Matt. 16: 5.) 3. This matter is so clear, and supposed to be so
evident in the Scripture, and so manifest to all who are under the ordinances,
that the Lord often speaks of transacting with Himself, not making mention of
the mediator, because it is supposed that every one in the church knows that
now there is no dealing with God, except by and through Christ Jesus the
mediator. 4. Consider that Christ Jesus, God-man, is not only a fit place of
meeting for God and men to meet in, and a fit spokesman to treat between the
parties now at variance--'God was in Christ reconciling the world to himself'
(2 Cor. 5: 19); but we may say also, He is an immediate bridegroom; and so our
closing or transacting with God may be justly called the marriage of the
King's son, and the elect may be called the Lamb's wife; Christ Jesus being,
as it were, the hand which God holdeth out to men, and on which they lay hold
when they deal with God. And so through and by Christ we close with God, as
our God, on whom our soul does terminate lastly and ultimately through Christ
'Who by Him do believe in God that raised Him from the dead, and gave Him
glory, that your faith and hope might be in God.' (1 Peter 1: 21.) 5. Consider
that the various relations mentioned in Scripture are set down to signify the
sure and indissoluble union and communion between God and His people.
Whatsoever connexion is between head and members, root and branches, king and
subjects, shepherd and flock, father and children, brother and brother,
husband and wife, etc., all is here--'And they all shall be one, as Thou,
Father, art in me, and I in Thee; that they also may be one in us; that the
world may believe that Thou hast sent me. And the glory which Thou gavest me I
have given them: that they may be one, even as we are one. I in them, and Thou
in me, that they may be perfect in one, and that the world may know that Thou
hast sent me, and hast loved them, as Thou hast loved me. And I have declared
unto them Thy name, and will declare it: that the love wherewith Thou hast
loved me may be in them, and I in them.' (John 17: 21-26.) So that whatsoever
is spoken in Scripture, people may be sure, that God calleth them to be
reconciled unto Him through Christ, and does offer Himself to be their God and
husband in Him alone: and men are to accept God to be their God in Christ,
approving of that way of relief for poor man, and to give up themselves unto
God in Christ, in whom alone they can be accepted. And they who close with
Christ, they do close with God and Him, who is in Christ, 'reconciling the
world to Himself.' (2 Cor. 5: 19; John 14: 8-11.) And we are not to dip
further into the different relations mentioned in Scripture between God or
Christ and men, than as they may point out union and communion, or nearness
with God through Christ Jesus, and our advantage thereby. These things being
clear, we will not multiply words: but since to believe on Christ is the great
duty required of all that hear this gospel, we entreat every one, in the
Lord's name, to whom the report of this shall come, that without delay they
take to heart their lost condition in themselves, and that they lay to heart
the remedy which God has provided by Jesus Christ, whereof He has made a free
offer unto all who will be content with the same, and to be saved that way;
and that they lay to heart, that there is no other way of escape from the
wrath that is to come, because of which men would be glad, at the last day, to
run into a lake of melted lead, to be hid from the face of the Lamb, whom they
do here despise;--we say, we entreat all, in the consideration of these
things, to work up their hearts to this business, and to lay themselves open
for God, and to receive Him through Christ in the offers of the gospel,
acquiescing in Him as the only desirable and satisfying good, that so they may
secure themselves. Go speedily and search for His offers of peace and
salvation in the Scripture, and work up your heart and soul to close with
them, and with Christ in them, and with God in Christ; and do it so, as you
may have this to say, that you were serious, and in earnest, and cordial here,
as ever you were in any thing to your apprehension; and, for aught you know,
Christ is the choice of your heart, at least you neither know nor allow
anything to the contrary; whereupon your heart does appeal unto God, to search
and try if there be aught amiss, to rectify it, and lead you into the right
way. Now, this cleaving of the heart unto Him, and casting itself upon Him to
be saved in His way, is believing; which does, indeed, secure a man from the
wrath that is to come, because now he has received Christ, and believeth on
Him, and so shall not enter into condemnation, as saith the Scripture.
Object.
When I hear what it is to believe on Christ Jesus, I think sometimes I have
faith; for I dare say, to my apprehension, I approve of the plan of saving
sinners by Christ Jesus; my heart goes out after Him, and does terminate upon
Him as a satisfying treasure; and I am glad to accept God to be my God in Him:
but I often question if ever I have done so, and so am, for the most part,
kept hesitating and doubting if I do believe, or am savingly in covenant with
God. Ans. It is not unusual for many, whose hearts are gone out after Christ
in the gospel, and have received Him, to bring the same in question again:
therefore I shall advise one thing, as a notable help to fix the soul in the
maintaining of faith and an interest in God, and that is, that men not only
close heartily with God in Christ, as aforesaid, but also that they
'expressly, explicitly, by word of mouth, and viva voce, and formally close
with Christ Jesus, and accept God's offer of salvation through Him, and so
make a covenant with God.' And this, by God's blessing, may contribute not a
little for establishing them concerning their save interest in God.
Certain
things premised concerning personal covenanting
Before
I speak directly to this express covenanting with God, I premise these few
things:
1.
I do not here intend a covenanting with God essentially differing from the
covenant between God and the visible church, as the Lord does hold it out in
His revealed will; neither do I intend a covenant differing essentially from
the transacting of the heart with God in Christ, formerly spoken unto: it is
that same covenant; only it differeth by a singular circumstance, namely, the
formal expression of the thing which the heart did before practise.
2.
I grant this express covenanting and transacting with God is not absolutely
necessary for a man's salvation; for if any person close heartily and
sincerely with God, offering Himself in Christ in the gospel, his soul and
state are thereby secured, according to the Scripture, although he utter not
words with his mouth; but this express verbal with God is very expedient, for
the better well-being of a man's state, and for his more comfortable
maintaining of an interest in Christ Jesus.
3.
This express covenanting with God by word of mouth is of no worth without
sincere heart closing with God in Christ joined with it; for, without that, it
is but a profaning of the Lord's name, and a mocking of Him to His face, so
'to draw near unto Him with the lips, whilst the heart is far from Him.'
4.
I grant both cordial and verbal transacting with God will not make out a man's
gracious state unto him, so as to put and keep it above controversy, without
the joint witness of the Spirit, by which we know what is freely given to us
of God; yet this explicit way of transacting with God, joined with that
heart-closing with Him in Christ, contributes much for clearing up to a man
that there is a fixed bargain between God and him, and will do much to ward
off from him many groundless jealousies and objections of an unstable mind and
heart, which uses with shame to deny this hour what it did really act and
perform the former hour. This explicit covenanting is as an instrument taken
of what passed between God and the soul, and so has its own advantage for
strengthening of faith.
As
for this express covenanting, we shall
1.
Show that it is a very warrantable practice.
2.
We shall show shortly what is previously required of those who do so transact
with God.
3.
How men should go about that duty. 4. What should follow thereupon.
I.
The thing itself is warrantable
As
to the first, I say, it is a warrantable practice and an incumbent duty,
expressly and by word to covenant with God; which appeareth thus: 1. In many
places of Scripture, if we look to what they may bear, according to their
scope and the analogy of faith, God has commanded it, and left it on people as
a duty--'One shall say, I am the Lord's.' 'Surely shall one say, In the Lord
have I righteousness and strength.' (Isa. 44: 5; 45: 24.) 'Wilt thou not from
this time cry unto Me, My Father, Thou are the guide of my youth.' (Jer. 3:
4.) 'They shall say, the Lord is my God' (Zech. 13: 9); 'Thou shalt call Me
Ishi' (Hos.
2: 16
); and in many places elsewhere. Now, since God has so clearly left it on men
in the letter of the word, they may be persuaded that it is a practice
warranted and allowed by Him, and well pleasing unto Him. 2. It is the
approved practice of the saints in Scripture thus expressly to covenant with
God, and they have found much comfort in that duty afterwards. David did often
expressly say unto God, that He was his God, his portion, and that himself was
His servant. Thomas will put his interest out of question with it--'And Thomas
answered and said unto Him, My Lord, and my God.' (John 20: 28.) Yea, I say,
the saints are much quieted in remembrance of what has passed that way between
God and them - -'Whom have I in heaven but Thee? and there is none upon earth
that I desire besides Thee.' 'I cried unto Thee, O Lord, I said, Thou art my
refuge, and my portion in the land of the living.' (Psa. 73: 25; 142: 5.) We
find it often so in the book of the Canticles. Now, shall the chief worthies
of God abound so much in a duty, which produces so much peace and satisfaction
to them in many cases, and shall we, under the New Testament, unto whom access
is ministered abundantly, and who partake of the sap of the olive; shall we, I
say, fall behind in this approved method of communion with God? Since we study
to imitate that cloud of witnesses in other things, as faith, zeal, patience,
etc., let us also imitate them in this. 3. The thing about which we here speak
is a matter of the greatest concernment in all the world. 'It is the life of
our soul' (Deut. 32: 47.) Oh! shall men study to be express, explicit, plain,
and peremptory, in all their other great businesses, because they are such:
and shall they not much more be peremptory and express in this, which does
most concern them? I wonder that many not only do not speak it with their
mouth, but that they do not swear and subscribe it with their hand, and do not
everything for securing of God to themselves in Christ, and themselves unto
God, which the Scriptures does warrant--'One shall say, I am the Lord's; and
another shall call himself by the name of Jacob; and another shall subscribe
with his hand unto the Lord, and surname himself by the name of Israel.' (Isa.
44: 5.) This also may have its own weight, as an argument to press this way of
covenanting with God, that the business of an interest in Christ, and of real
and honest transacting with Him, is a thing which, in the experience of saint,
is most frequently brought into debate and in question; therefore, men had
need all the ways they can, even by thought, word, and deed, to put it to a
point. This also may be urged here for pressing this as a duty, that God is so
formal, express, distinct, and legal, to say so, in all the business of man's
salvation, namely, Christ must be a near kinsman to whom the right of
redemption does belong; He must be chosen, called authorized, and sent;
covenants formally drawn between the Father and Him, the Father accepting
payment and satisfaction, giving formal discharges, all done clearly and
expressly. Shall the Lord be so express, plain, and peremptory in every part
of the business, and shall our part of it rest in a confused thought, and we
be as dumb beasts before Him? If it were a marriage between man and wife, it
would not be judged enough, although there were consent in heart given by the
woman, and known to the man, if she did never express so much by word, being
in a capacity to do so. Now, this covenant between God and man is held out in
Scripture as a marriage between man and wife--'And I will betroth thee unto Me
for ever; yea, I will betroth thee unto Me in righteousness, and in judgment,
and in loving kindness, and in mercies: I will even betroth thee unto Me in
faithfulness; and thou shalt know the Lord.' (Hos. 2: 19, 20.) 'For I am
jealous over you with godly jealousy; for I have espoused you to one husband,
that I may present you as a chaste virgin to Christ.' (2 Cor. 11: 2.) The
whole song of Solomon speaketh it. The Lord uses similitudes, to signify unto
us what He intends; and surely this is a special requisite in marriage, that
the wife give an express and explicit consent unto the business: the man
saith--'So I take thee to be my lawful wife and do oblige myself to be a
dutiful husband.' The woman is obliged, on the other part, to express her
consent, and to say--'Even so I take thee to be my lawful husband, and do
promise duty and subjection.' It is so here; the Lord saith, 'I do betroth
thee unto me in faithfulness, and thou shalt call me Ishi,' that is, my
husband. (Hos. 2: 16.) I will be for thee as a head and husband, if 'thou wilt
not be for another.' (Hos. 3: 3.) The man ought to answer, and say, Amen, so
be it; Thou shalt be my God, my Head, and Lord, and I shall and will be Thine,
and not for another--'I am my beloved's, and my beloved is mine.' (Cant. 6:
3.) And so this making of the covenant with God is called 'a giving of the
hand to Him,' as the word is--'Now be ye not stiff-necked, as your fathers
were, but yield yourselves unto the Lord, and enter into His sanctuary, which
He has sanctified for ever; and serve the Lord your God, that the fierceness
of His wrath may turn away from you' (2 Chron. 30: 8); which does intimate a
very express, formal, explicit, and positive bargaining with God. So then, we
conclude it to be an incumbent duty, and an approved practice necessary for
the quieting of a man's mind, and his more comfortable being in covenant with
God, and more fully answering God's condescension and offer in that great and
primary promise--'I will be your God, and ye shall be my people.' Not only may
and should people thus expressly close with God in Christ for fixing their
heart; but they may upon some occasions renew this verbal transaction with
God, especially when, through temptations, they are made to question if they
have really and sincerely closed covenant with God. As they are then to put
out new acts of faith, embracing Christ as the desirable portion and treasure,
and also upon other occasions, so it were expedient, especially if there
remain any doubt as to the thing, that by viva voce and express words they
determine that controversy, and 'say of the Lord, and to Him, that He is their
refuge and portion' (Psa. 91: 2; 142: 5.) We find the saints doing so, and we
may imitate them. Especially, 1. In the time of great backsliding, people were
wont to renew the covenant with God, and we should do so also. Our heart
should go out after Christ in the promises of reconciliation with God: for He
is our peace upon all occasions, and our Advocate; and we are bound to
apprehend Him so, when we transgress--'If any man sin, we have an Advocate
with the Father, Jesus Christ the righteous' (1 John 2: 1); and to express so
much by word, as the saints did in their formal renewing of the covenant. 2.
When people are in hazard, and difficulties are present or foreseen, then it
were good that they should send out their hearts after Him, and express their
adherence unto Him for securing their own hearts. We find Joshua doing so,
when He was to settle in the land of Canaan, in the midst of snares:--'Now
therefore, fear the Lord, and serve Him in sincerity and in truth, and put
away the gods which your fathers served on the other side of the flood, and in
Egypt; and serve ye the Lord. And if it seem evil unto you to serve the Lord,
choose you this day whom you will serve; whether the gods which your fathers
served, that were on the other side of the flood, or the gods of the Amorites,
in whose land ye dwell: but as for me and my house, we will serve the Lord.
And the people answered and said, God forbid that we should forsake the Lord
to serve other gods; for the Lord our God, He it is that brought us up and our
fathers out of the land of Egypt, from the house of bondage, and which did
those great signs in our sight, and preserved us in all the way wherein we
went, and among all the people through whom we passed; and the Lord drave out
from before us all the people, even the Amorites which dwelt in the land:
therefore will we also serve the Lord; for He is our God. And Joshua said unto
the people, Ye cannot serve the Lord: for He is an holy God; he will not
forgive your transgressions nor your sin. If ye forsake the Lord, and serve
strange gods, then He will turn and do you hurt, and consume you, after that
He has done you good. And the people said unto Joshua, Nay; but we will serve
the Lord. And Joshua said unto the people, Ye are witnesses against
yourselves, that ye have chosen you the Lord, to serve Him. And they said, We
are witnesses. Now, therefore put away (said he) the strange gods which are
among you, and incline your heart unto the Lord God of
Israel
. And the people said unto Joshua, the Lord our God will we serve, and His
voice will we obey. So Joshua made a covenant with the people that day, and
set them a statute and an ordinance in Shechem.' (Josh. 24.) So did David in
his straits--'In the shadow of thy wings will I make my refuge, until these
calamities be overpast.' (Psa. 57: 1.) 3. When men apprehend God to be at a
distance from them, and their soul to be under withering and decay, then it is
safest heartily to close with Christ, and embrace Him by faith for the
securing of the soul; and it were good to put it out of question by the
expression of the thing. This is the ready way to draw sap from Christ the
root, for recovering of the soul, and for establishing the heart before Him.
The spouse, in the Song of Solomon, does so; thus asserting her interest in
Him when in such a condition, professing and avowing Him to be her beloved.
(Cant. 5.) 4. At the celebration of the Lord's Supper, men should thus
cordially close with God in Christ, and speak and express so much; for 'that
is a feast of love; and then and there we come under a solemn professing of
closing with God in Christ personally and openly, and to receive the seal of
it. It is, therefore, especially proper, at that time, to bring up both heart
and tongue to second and answer our profession, apprehending God to be his,
and at his disposal. We shall not confine the Lord's people to times and
seasons for this duty; the Lord may bind it upon them at His pleasure; only
there is hazard, that by too frequent express covenanting with God, men turn
too formal in it. Therefore, it is not so fit that people should ordinarily at
full length renew that explicit transaction with God, but rather to declare
unto God that they adhere unto the covenant made with Him, and that they do
maintain and will never revoke nor recall the same; and withal, they may hint
the sum of it, in laying claim unto God in Christ as their own God; and this
they may do often, even in all their addresses to God. And probably this is
the thing designed by the saints in their so ordinary practice in Scripture,
whilst they assert their interest in God as their God and portion; and it is
fit that men, in all their walk, hold their heart to the business, by
heart-cleaving to God in Christ--'The life we live in the flesh should be by
faith in the Son of God.' (Gal. 2: 20.)
As
to the second thing, namely, what preparation is required of him who is
expressly to transact with God here. Besides what we mentioned before, as
previous to a man's closing with Christ Jesus, we only add, 1. That he who
would explicitly bargain with God, must know, that to do so is warranted, and
allowed by God, as we showed before. If this be wanting, a man cannot do it in
faith, and so it will be sin unto him--'Whatsoever is not of faith is sin.'
(Rom. 14: 23.) 2. Then man must labour to bring up his heart to the thing,
that it do not belie the tongue; it will be a great mocking of God, so to
'draw near to Him with the lips, whilst the heart is far from Him.' (Isa. 29:
13.)
The
third thing to be considered in this express verbal covenanting with God is,
the way how it is to be performed and managed. And besides what was said
before in heartclosing with Christ, I add here,-- 1. The man should do it
confidently; not only believing that he is about his duty when he does it; but
also, that God in Christ Jesus will accept his poor imperfect way of doing his
duty: He does 'accept a man according to what he has, if there be a willing
mind.' (2 Cor. 8: 12.) A mite is accepted, since it is 'all the poor woman's
substance.' (Mark
12: 44
.) Yea, if it can be attained, the man should believe that the issue and
consequence of this transacting shall prove comfortable, and all shall be
well; and that God, who engageth for all in the covenant (since He has
determined the man to this happy choice), will in some measure make him
forthcoming, and will perfect what concerns him--'Faithful is He that calleth
you, who also will do it.' (1 Thess. 5: 24.) If this confidence be wanting,
the matter will be done with much fear and jealousy, if not worse: and will
still prove a disquieting business to the man. 2. It should be done holily. It
is called 'the holy covenant' (Luke 1: 72); 'the sure mercies (or holy things)
of David.' (Acts
13: 34
.) Here it were fitting that what is done in this express transacting with God
should not be done cursorily and by the bye, but in some special address unto
God; the thing should be spoken unto the Lord--'I cried unto Thee, O Lord; I
said; thou art my refuge and my portion.' (Psa. 142: 5.) It is proper, in so
great a business, that a portion of time were set apart for confession and
supplication before God; yea, also, the person so transacting with God should
labour to have high apprehensions of God's greatness and sovereignty--'Thou
art great, O Lord God; for there is none like unto Thee, neither is there any
God beside Thee.' (2 Sam. 7: 22.) Although He thus humble himself to behold
things in heaven and earth; and these high and holy thoughts of Him will and
should be attended with debasing and humbling thoughts of self, although
admitted to this high dignity--'Then went King David in, and sat before the
Lord: and he said, Who am I, O Lord God; and what is my house that Thou hast
brought me hitherto?' (2 Sam. 7: 18.) It is no small thing to be allied unto,
and with, the great God of heaven and His Son Christ; as David speaketh, when
King Saul did offer his daughter to him. (2 Sam. 18: 22.) Yea, further, there
should be special guarding and watching that the heart keep spiritual in
transacting with God. There is great reason for this holy way of performing
the duty, for men are ready to mistake themselves, and to think of the Lord
according to their own fancy, and to turn carnal in the business, since it is
a marriage transaction held out in all the ordinal expressions of love, as in
the Song of Solomon. (Isa. 62: 5; Zeph. 3: 17.)
The
fourth thing we shall speak a word unto is, What should follow upon this
express verbal covenanting with God. I say, besides that union and communion
with God in Christ, following upon believing, if a man explicitly by word
transact with God-- 1. He should thenceforth be singularly careful to abide
close with God, in all manner of conversation; for, if a man thenceforth do
anything unsuitable, he does falsify his word before God, which will stick
much in his conscience, and prove a snare. If a man henceforth forsake God,
and take on him to dispose of himself, since he is not his own, and has opened
his mouth unto the Lord, he makes inquiry after vows, and devoureth that which
is holy. (Prov. 20: 25.) 2. He who so transacteth with God should hold
steadfast that determination and conclusion. It is a shame for a man whose
heart has closed with God, and whose mouth has ratified and confirmed it
solemnly before Him, to contradict himself again, and to admit anything to the
contrary; he ought boldly to maintain the thing against every enemy. Then, let
me entreat you, who desire to be established in the matter of your interest in
God, that, with all convenience, you set apart a portion of time for prayer
before God, and labouring to work up your heart to seriousness, affection, and
the faith of the duty to make a covenant, and to transact with God by express
word, after this manner:-- 'O Lord, I am a lost and fallen creature by nature,
and by innumerable actual transgressions, which I do confess particularly
before Thee this day: and although, being born within the visible church, I
was from the womb in covenant with Thee, and had the same sealed to me in
baptism; yet, for a long time, I have lived without God in the world,
senseless and ignorant of my obligation by virtue of that covenant. Thou hast
at length discovered to me, and impressed upon my heart, my miserable state in
myself, and hast made manifest unto my heart the satisfying remedy. Thou hast
provided by Christ Jesus, offering the same freely unto me, upon condition
that I would accept of the same, and would close with Thee as my God in
Christ, warranting and commanding me, upon my utmost peril, to accept of this
offer, and to flee unto Christ Jesus; yea, to my apprehension, now Thou hast
sovereignly determined my heart, and formed it for Christ Jesus, leading it
out after Him in the offers of the gospel, causing me to approach unto the
living God, to close so with Him and to acquiesce in His offer, without any
known guile. And that I may come up to that establishment of spirit in this
matter, which should be to my comfort, and the praise of Thy glorious grace;
therefore, I am here this day to put that matter out of question by express
words before Thee, according to Thy will. And now I, unworthy as I am, do
declare, that I believe that Christ Jesus, who was slain at
Jerusalem
, was the Son of God, and the Saviour of the world. I do believe that record,
that there is life eternal for men in Him, and in Him only. I do this day in
my heart approve and acquiesce in that device of saving sinners by Him, and do
intrust my soul unto Him. I do accept of reconciliation with God through Him,
and do close with Thee as my God in Him. I choose Him in all that He is, and
all that may follow Him, and do resign up myself, and what I am, or have, unto
Thee; desiring to be divorced from everything hateful unto Thee, and that
without exception, or reservation, or anything inconsistent within my
knowledge, or any intended reversion. Here I give the hand to Thee, and do
take all things about me witnesses, that I, whatever I be, or have hitherto
been, do accept of God's offer of peace through Christ; and do make a sure
covenant with Thee this day, never to be reversed, hoping that Thou wilt make
all things forthcoming, both on Thy part and mine, seriously begging, as I
desire to be saved, that my corruptions may be subdued, and my neck brought
under Thy sweet yoke in all things, and my heart made cheerfully to acquiesce
in whatsoever Thou dost unto me, or with me, in order to these ends. Now,
glory be unto Thee, O Father, who devised such a salvation, and gave the Son
to accomplish it: Glory be to Christ Jesus, who, at so dear a rate, did
purchase the outletting of that love from the Father's bosom, and through whom
alone this access is granted, and in whom I am reconciled unto God, and
honourably united unto Him, and am no more an enemy or stranger: Glory to the
Holy Ghost, who did alarm me when I was destroying myself, and who did not
only convince me of my danger, but did also open my eyes to behold the remedy
provided in Christ; yea, and did persuade and determine my wicked heart to
fall in love with Christ, as the enriching treasure; and this day does teach
me how to covenant with God, and how to appropriate to myself all the sure
mercies of David, and blessings of Abraham, and to secure to myself the favour
and friendship of God for ever. Now, with my soul, heart, head, and whole man,
as I can, I do acquiesce in my choice this day, henceforth resolving not to be
my own, but Thine; and that the care of whatsoever concerns me shall be on
Thee, as my Head and Lord, protesting humbly, that failings on my part
(against which I resolve, Thou knowest) shall not make void this covenant; for
so hast Thou said, which I intend not to abuse, but so much the more to cleave
close unto Thee, and I must have liberty to renew, ratify, and draw extracts
of this transaction, as often as shall be needful. Now, I know Thy consent to
this bargain stands recorded in Scripture, so that I need no new signification
of it; and I, having accepted of Thy offer upon Thine own terms, will
henceforth wait for what is good, and for Thy salvation in the end. As Thou
art faithful, pardon what is amiss in my way of doing the thing, and accept me
in my Lord Jesus Christ, in whom only I desire pardon. And in testimony
hereof, I set to my seal that God is true, in declaring Him a competent
Saviour.' Let people covenant with God in fewer or more words, as the Lord
shall dispose them--for we intend no exact form of words for any person--only
it were fitting that men should before the Lord acknowledge their lost state
in themselves, and the relief that is by Christ; and that they do declare that
they accept of the same as it is offered in the gospel, and do thankfully rest
satisfied with it, intrusting themselves henceforth wholly unto God, to be
saved in His way, for which they wait according to His faithfulness. If men
would heartily and sincerely do this, it might, through the Lord's b1essing,
help to establish them against many fears and jealousies; and they might date
some good thing from this day and hour, which might prove comfortable unto
them when they fall in the dark afterwards, and even when many failings do
stare them in the face, perhaps at the hour of death--'These be the last words
of David: although my house be not so with God, yet He has made with me an
everlasting covenant, ordered in all things and sure; for this is all my
salvation, and all my desire.' (2 Sam. 23: 5.) It is much if a man can appeal
unto God, and say, Thou knowest there was a day and an hour when in such a
place I did accept of peace through Christ, and did deliver up my heart to
Thee, to write on it Thy whole law without exception; heaven and earth are
witnesses of it--'Remember the word unto Thy servant, upon which Thou hast
caused me to hope.' (Psa. 119: 49.)
Object.
I dare not venture to speak such words unto God, because I find not my heart
coming up full length in affection and seriousness; so I should but lie unto
God in transacting so with Him. Ans. It is to be regretted that men's hearts
do not, with intensity of desire and affection, embrace and welcome that
blessed offer and portion. Yet, for answer to this objection, remember, 1.
That in those to whom the Lord gives the new heart, forming Christ in them,
the whole heart is not renewed; there is 'flesh and spirit lusting against
each other, the one contrary unto the other, so that a man can neither do the
good or evil he would do,' with full strength. (Gal. 5: 17.) It is well if
there be a good part of the heart going out after Christ, desiring to close
with Him on His own terms. 2. That there is often a rational love in the heart
unto Christ Jesus, expressing itself by a respect to His commandments--'This
is the love of God, that we keep His commandments; and His commandments are
not grievous' (1 John 5: 3); when there is not a sensible prevailing love
which maketh the soul sick--'I am sick of love.' (Cant. 2: 5.) Men must not
always expect to find this. I say, then, although somewhat in your heart drawn
back, yet if you can say that you are convinced of your lost state without
Him, that you want a righteousness to cover your guilt, and that you want
strength to stand out against sin, or to do what is pleasing before God, and
that you also see fulness in Him; in both these respects, if you dare say that
somewhat within your heart would fain embrace Him upon His own terms, and
would have both righteousness for justification, and strength in order to
sanctification; and that what is within you contradicting this, is in some
measure your burden and your bondage--if it be so, your heart is brought up a
tolerable length; go on to the business, and determine the matter by
covenanting with God, and say with your mouth, 'That you have both
righteousness and strength in the Lord,' as He has sworn you shall do--'I have
sworn by myself, the word is gone out of My mouth in righteousness, and shall
not return. That unto Me every knee shall bow, every tongue shall swear.
Surely, shall one say, In the Lord have I righteousness and strength: even to
Him shall men come; and all that are incensed against Him shall be ashamed.' (Isa.
45: 23, 24.) It is according to Scripture to say unto God, I believe, when
much unbelief is in me and the heart is divided in the case 'Lord, I believe,
help Thou mine unbelief.' (Mark
9: 24
.) Withal show unto God how matters are in your heart, so that you may be
without guile before Him, concealing nothing from Him; and put your heart as
it is in His hand, to write His law on it, according to the covenant: for that
is the thing He seeks of men, that they deliver up their heart to Him, that He
may stamp it with His whole will, without exception; and if you can heartily
consent unto that, judging Christ's blood a sufficient ransom and satisfaction
for man's transgression, you may go and expressly strike a covenant with God,
for your heart and affection is already engaged.
Object.
I dare not so covenant with God lest I break with Him; yea, I persuade myself,
that if such a temptation did offer, so and so circumstantiated, I should fall
before it: therefore, to transact so with God whilst I foresee such a thing,
were but to aggravate my condemnation. Ans. 1. You have already entered into
covenant with God, as you are a member of His visible Church; and what is now
pressed upon you is, that you more heartily, sincerely, particularly, and
expressly covenant and transact with Him: you are already obliged heartily to
close with God in Christ: and if you do it in heart, I hope the hazard is no
greater by saying that you do so, or have done so. 2. What will you do if you
decline sincerely closing with God in Christ, and do not accept of His peace
as it is offered? You have no other way of salvation; either you must do this
or perish for ever: and if you do it with your heart, you may also say it with
your tongue. 3. If people may be afraid of covenanting with God lest they
should afterwards transgress, then not one man should covenant with God; for
surely every one will transgress afterwards, if they live any length of time
after the transaction; and we know no way like this to secure men from
falling; for if you covenant honestly with Him, He engageth, beside the new
heart, to put His fear and law therein, to give His Spirit to cause you to
walk in His way. And when you covenant with God, you deliver up yourself unto
Him to be sanctified and made conformable to His will. It is rather a giving
up of yourself to be led in His way, in all things, and kept from every evil
way, than any formal engagement on your part to keep His way, and to hold off
from evil: so that you need not be afraid of the covenant, the language
whereof is, 'Wilt thou not be made clean?' (Jer. 13: 27.) And all that shun to
join in covenant with God, do thereby declare that they desire not to be made
clean. 4. As it is hard for any to say confidently they shall transgress, if
such a temptation did offer, so and so circumstantiated, because that men may
think that either God will keep a temptation out of their way, or will not
suffer them to be tempted above what they are able to bear, or give to them a
way of escape--'God is our refuge and strength, a very present help in
trouble.' (Psa. 46: 1.) 'There has no temptation taken you, but such as is
common to man: but God is faithful, who will not suffer you to be tempted
above what you are able to bear; but will with the temptation also make a way
to escape, that ye may be able to bear it' (1 Cor. 10: 13); so the question is
not, what I may do afterwards, but what I now resolve to do. If my heart
charge me presently with any deceit or resolution to transgress, I must lay
aside that deceit before I covenant with God; but if my heart charge me with
no such purpose, yea, I dare say I resolve against every transgression; and
although I think I shall fall before such and such temptation, yet that
thought floweth not from any allowed and approved resolution to do so, but
from a knowledge of my own corruption, and of what I have done to provoke God
to desert me: but the Lord knows I resolve not to transgress, nor do I approve
any secret inclination of my heart to such a sin, but would reckon it my
singular mercy to be kept from sin in such a case; and I judge myself a
wretched man, because of such a body of death within me, which threatens to
make me transgress; in that case I say, My heart does not condemn me,
therefore, I may and ought to have confidence before God. (1 John 3: 21.) If
this then be the case, I say to thee, although thou shouldst afterwards fail
many ways, and so perhaps hereby draw upon thyself sad temporal strokes, and
lose for a season many expressions of His love, yet there is an 'Advocate with
the Father' to plead thy pardon (1 John 2: 1); who has satisfied for our
breaches--'He was wounded for our transgressions, He was bruised for our
iniquities; the chastisement of our peace was upon Him, and with His stripes
we are healed. All we like sheep have gone astray, we have turned every one to
his own way, and the Lord has laid on Him the iniquity of us all' (Isa. 53: 5,
6.) And for His sake God resolves to hold fast the covenant with men after
their transgression--'If his children forsake My law, and walk not in My
judgments; if they break My statutes, and keep not My commandments:
nevertheless My loving-kindness will I not utterly take from him, nor suffer
My faithfulness to fail: my covenant will I not break, nor alter the thing
that is gone out of My lips. Once have I sworn by My holiness.' (Psa. 89:
30-37.) Else how could He be said 'to betroth us to Himself for ever?' (Hos.
2: 19, 20.) And how could the covenant be called 'everlasting, ordered in all
things and sure,' if there were not ground of comfort in it, 'even when our
house is not so with God?' (2 Sam. 23: 5.) Yea, it were no better than the
covenant of works, if those who enter into it with God could so depart from
Him again, as to make it void unto themselves, and to put themselves into a
worse condition than they were in before they made it--'And I will make an
everlasting covenant with them, that I will not turn away from them, to do
them good' (Jer. 32: 40)--compared with Heb. 8: 6, 'But now has He obtained a
more excellent ministry, by how much also He is the Mediator of a better
covenant, which was established upon better promises.' 'The Lord hateth
putting away.' (Mal. 2: 16.) No honest heart will stumble at this, but will
rather be strengthened thereby in duty--'I will heal their backsliding, I will
love them freely; for mine anger is turned away from him. Who is wise, and he
shall understand these things: prudent, and he shall know them. For the ways
of the Lord are right, and the just shall walk in them.' (Hos. 14: 9.) For
other ties and bonds, besides the fear of divorce, and punishment by death, do
oblige the ingenuous wife unto duty; so here men will 'fear the Lord and His
goodness.' (Hos. 3: 5.)
Object.
I have at the celebration of the Lord's Supper, and on some other occasions,
covenanted expressly and verbally with God; but my fruitlessness in His ways,
and the renewed jealousies of my gracious state, make me question, if ever I
transacted with God in sincerity, and I think I can do it no otherwise than I
have done it. Ans. 1. Men are not to expect fruitfulness according to their
desire, nor full assurance of God's favour immediately after they have fled
unto Christ, and expressly transacted with God in Him; these things will keep
a man at work all his days. The saints had their failings and shortcomings,
yea, and backsliding, with many fits of dangerous unbelief, after they had
very seriously and sincerely, and expressly closed with God, as their God in
Christ. 2. Many do look for fruitfulness in their walk, and establishment of
faith, from their own sincerity in transacting with God, rather than from the
Spirit of the Lord Jesus. They fix their hearts on their own honesty and
resolutions, and not in the blessed root, Christ Jesus, without whom we can do
nothing, and are vanity altogether in our best estate. Men should remember,
that one piece of grace cannot produce any degree of grace: Further, nothing
can work grace but the arm of JEHOVAH; and if men would lean upon Christ, and
covenant with Him as their duty absolutely, whatsoever may be the consequence,
at least looking only to Him for the suitable fruit, it would fare better with
them. God pleaseth not that men should retake themselves unto Christ, and
covenant with Him for a season until they see if such fruit and establishment
shall follow, purposing to disclaim their interest in him and the covenant, if
such and such fruit does not appear within such a length of time. This is to
put the ways of God to trial, and is very displeasing unto Him. Men must
absolutely close with Christ, and covenant with Him, resolving to maintain
these things as their duty, and a ready way to reach fruit, whatever shall
follow thereupon; they having a testimony within them, that they seriously
design conformity to His revealed will in all things; and that they have
closed covenant with Him for the same end, as well as to be saved thereby. 3.
Men should be sparing to bring in question their sincerity in transacting with
God unless they can prove the same, or have great presumptions for it. If you
can discover any deceit or guile in your transacting with Him, you are obliged
to disclaim and rectify it, and to transact with God honestly, and. without
guile: but if you know nothing of your deceit or guile in the day you did
transact with Him; yea, if you can say that you did appeal unto God in that
day and that you dealt honestly with Him, and intended not to deceive; and did
entreat Him, according to his faithfulness, to search and try if there was any
crookedness in your way, and to discover it unto you, and heal it-- 'Search
me, O God, and know my heart: try me, and know my thoughts; and see if there
be any wicked way in me, and lead me in the way everlasting' (Psa. 139: 23,
24); and that afterwards you 'came to the light, that your deeds might be
manifest' (John 3: 20, 21); and if you can say, that God's answers from His
words to you, in so far as you could understand, were answers of peace, and
confirmations of your sincerity; yea, further, if you dare say, that if, upon
life and death, you were again to transact with Him, you can do it no other
way, nor intend more sincerity and seriousness than before; then I dare say
unto thee in the Lord's name, thou ought not to question thy sincerity in
transacting with God, but to 'have confidence before God, since thy heart does
not condemn thee' (1 John 3: 21); and thou art bound to believe that 'God
dealeth uprightly with the upright man, and with the pure does show himself
pure.' (Psa 28: 25, 26.) If a man intend honestly, God will not suffer him to
beguile himself; yea, the Lord suffereth no man to deceive Himself, unless the
man intend to deceive both God and man. 4. Therefore impute your
unfruitfulness to your unwatchfulness and your unbelief, and impute your want
of full assurance unto an evil heart of unbelief, helped by Satan to act
against the glorious free grace of God: and charge not these things to the
want of sincerity in your closing with Christ. And resolve henceforth to abide
close by the root, and you shall bring forth much fruit; and by much fruit you
lay yourselves open to the witness of God's Spirit, which will testify with
your spirit that you have sincerely and honestly closed with God, and that the
rest of your works are wrought in God, and approved of Him; and so the witness
of the Spirit and the water, joining with the blood, whereupon you are to lay
the weight of your soul and conscience, and where alone you are to sink the
curses of the law due unto you for all your sins and failings in your best
things. These three do agree in one, namely, that this is the way of life and
peace, and that you have interest therein, and so you come to quietness and
full assurance--'Abide in me, and I in you; as the branch cannot bear fruit of
itself, except it abide in the vine, no more can ye, except ye abide in me. I
am the vine, ye are the branches; he that abideth in me, and I in him, the
same bringeth forth much fruit; for without me ye can do nothing.' (John 15:
4, 5.) 'He that has my commandments and keepeth them, he it is that loveth me;
and he that loveth me, shall be loved of my Father, and I will love him, and
will manifest myself to him. If a man love me he will keep my words; and my
Father will love him, and we will come unto him, and make our abode with him.'
(John 14: 21, 23.) 'The Spirit itself beareth witness with our spirit that we
are the children of God.' (Rom.
8: 10
.) 'There are three that bear witness in earth, the spirit, and the water, and
the blood; and these three agree in one.' (1 John 5: 8.) O blessed bargain of
the new covenant, and thrice blessed Mediator of the same! Let him ride
prosperously and subdue nations and languages, and gather in all His jewels,
that honourable company of the firstborn, that stately troop of kings and
priests, whose glory it shall be to have washed their garments in the blood of
that spotless Lamb, and whose happiness shall continually flourish in
following Him whithersoever He goes, and in being in the immediate company of
the Ancient of days, one sight of whose face shall make them in a manner
forget that ever they were on the earth. Oh, if I could persuade men to
believe that these things are not yea and nay, and to make haste towards Him,
who hasteth to judge the world, and to call men to an account, especially
concerning their improvement of this gospel. 'Even so, come Lord Jesus.'
Contents
|
Next
Section
