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.
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 practice.
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.
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 honorably 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 Savior.' 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 wsy 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.'
