OF GOD’S COVENANT WITH HIS ANCIENT PEOPLE, FOR TAKING AWAY THEIR SINS II.
James Dodson
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DISCOURSE XV.
Rom. xi. 27. “For this is my covenant unto them, when I shall take away their sins.”
Having, in the foregoing Discourse, illustrated a few observations on this covenant, in which God’s ancient people are still interested; we are now to describe the happy effect of the Divine application of it to them, as it is stated in the text, “When I shall take away their sins.” In the Prophet Isaiah’s words, to which the Apostle refers, the efficient cause and the instrumental mean of administering this covenant to them are mentioned; the Spirit and the word of God. In our text the blessed effects of the communication of the Spirit, and the application of the word to them, is declared, “When I shall take away their sins.”
II. I am now to shew what is contained in the Lord’s gracious operation on the Jews, as individual persons, when he takes away their sins.
1. The Lord will perform this work on them by giving them a true conviction of their sin, and the knowledge of the method of grace in Christ for pardoning their iniquities. In this work, the Spirit is the Agent, and the word is the instrument. “Taking the sword of the Spirit, which is the word of God.” Our Divine Lord assures us, that it is the work of the Spirit to reprove, or convince, the world of sin. He does this by means of the law. “By the law is the knowledge of sin.” For producing this conviction on the hearts of men, the Spirit applies to them, first the precepts; and then the threatenings of the law. To every one of the Jews who shall be saved, this law will be applied to their conscience. The holy precepts will enter their hearts, to shew them their transgressions. However inattentive they may have been to the Divine law, their thoughts will be powerfully fixed on it. By this law the Spirit will discover to them the sin of their nature and life, the sin of their thoughts, words and actions. He will cause them understand and believe that their sin is committed against God, that it is infinitely dishonouring to him, that it is the object of his
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perfect hatred, and that it is that evil thing which he will avenge and punish. The Spirit will also apply to their understanding and conscience the righteous threatenings of his law. By these the wages of sin will be set before them. In this light they will discern that infinite and everlasting punishment, which will be inflicted on all impenitent sinners. They will be assuredly convinced that Divine indignation and wrath, everlasting tribulation and anguish, are due to every one that doeth evil. By these discoveries they will also be convinced of their inability to deliver themselves from this deplorable condition, and that no repentance, sorrow, or amendment can atone for their guilt, deliver them from punishment, or entitle them to everlasting life. This will constrain them to cry, What shall we do to be saved? Men and brethren what shall we do? That these convictions may be truly evangelical, and terminate in their everlasting salvation; the Spirit will discover to them the only way of obtaining deliverance and the favour of God, through the Lord Jesus Christ. This operation he performs by means of the Gospel. Enlightening them in the knowledge of the doctrines, the promises, and the calls of the Gospel, the Jews shall understand the way of salvation, the blessings of salvation, and their warrant to embrace the great salvation. The doctrines concerning God, the Mediator, and the way by which sinners become interested in God through Christ, will discover to them the blessed scheme which infinite Wisdom has devised for the redemption of ruined sinners. The promises of God will direct their view to the innumerable and infinitely precious blessings of God’s salvation. The Gospel calls, which suppose a free offer of Christ, and include a Divine command to embrace him, will convince them that they are authorized to believe in Christ for salvation. Under the Spirit’s illumination, they will be assured that the Gospel is a word of salvation, that Christ is the alone Saviour, that God in him is the God of salvation, and that they are invited and commanded to embrace Christ, and trust in him, that they may be saved. Such are the discoveries which the Spirit by the word makes, with more or less clearness, to every person whose sins are forgiven; and such will be his work on every child of Abraham whose sins are taken away.
2. In taking away the sins of the Jews who shall be saved, God will communicate his Spirit and apply his word to them, for be-
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stowing on them the principles of spiritual life. By nature all mankind are under the power of spiritual death; for they are dead in trespasses and sins. By denying this Scripture doctrine, under the influence of that spiritual “madness which is in their hearts while they live,” men exhibit one of the most powerful evidences of its truth. This moral depravity extends to all Adam’s posterity, whether they are Jews or Gentiles. When the Lord will execute his covenant on the seed of Israel, “he will put his law in their inward parts, and write it in their hearts.” He will implant in their souls those pure and spiritual principles which will be conformed to his own moral image, and his holy law. Of these holy principles the hearts of men, prior to this time, were completely destitute; otherwise this Divine work would be altogether unnecessary. It is represented as a spiritual birth; “Except a man be born again.” It is compared to a creation; “For we are his workmanship, created in Christ Jesus.” Under the metaphor of a resurrection, it is exhibited to us; “But God who is rich in mercy, for his great love wherewith he loved us, Even when we are dead in sins, hath quickened us together with Christ.” The Scripture describes it by the washing of regeneration and renewing of the Holy Ghost, proceeding from the mercy of God, and shed on us abundantly through Jesus Christ our Saviour,” Titus iii. 5, 6. By this work, knowledge, righteousness, and holiness, are imparted to the hearts of men. The Divine Agent in this renewing work is the Spirit of God, and his instrument is the blessed word. The Redeemer has said, “Except a man be born of water, and of the Spirit;” and his Apostle declares, “Being born again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth for ever,” 1 Pet. i. 23. This supernatural change purifies all the faculties of the soul, and renders the members of the body instruments of righteousness unto holiness. The understanding is enlightened in the spiritual knowledge of Divine truths; the will being subjected to the Divine will, chooses the things that please God; the affections are set on things above; the memory is qualified for retaining and remembering spiritual objects; and the conscience is purged from hardness, unfaithfulness, and dead works. Though this change is extensive and affects the whole man, it is very imperfect in its degree, for the principles of sin are not rooted out of the soul till the believer’s death. This gracious change infuses into the heart of man
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the first principles of all that holiness which believers attain in this life, and of all that perfect purity which they shall possess, when that which is in part shall be done away, and that which is perfect shall come. To those who shall inherit eternal life, this change is indispensably necessary; for without it “we cannot see the kingdom of God.” When God shall administer his covenant to the Jews for taking away their sins, He will put his Spirit within them, and cause them to be born again.
3. In taking away the sins of the Israelites who shall be saved, God will deliver them from the guilt of their sin, and will bring them into a state of justification in his sight. The guilt of sin subjects the transgressor to a Divine sentence of condemnation, and to the execution of that sentence, in God’s inflicting on him everlasting punishment. Sinners are not only destitute of the Divine image, and under moral depravity; but they have lost the favour of God, and are exposed to his wrath. On this account, they need justification before God, as well as the renovation of their nature. This blessing contains the pardon of the sinner’s iniquities, and the acceptance of his person as righteous before the Lord. “Thy sins are forgiven thee: He hath made us accepted in the Beloved.” The original fountain from which this blessing, and all other spiritual blessings flow, is the love, grace, and mercy of God. “For thou hast, in love to my soul, cast all my sins behind thy back: Being justified freely by his grace: According to his mercy he saved us.” Christ’s mediatorial righteousness, consisting in his obedience, sufferings, and death, is the meritorious cause of this, and all other new-covenant blessings. “Being justified, through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in his blood. Christ hath redeemed us from the curse of the law, being made a curse for us. The blood of Jesus Christ his Son cleanseth us from all sin.” When sinners are delivered from guilt and condemnation, and are introduced into a state of favour and acceptance with God, they are enabled, by the Spirit’s influence, to exercise faith and trust on Christ’s righteousness, and on the mercy and grace of God in Jesus, for justification and eternal life. When God shall take away the sins of any of the Jews, he will enable them to embrace Christ’s righteousness, and will bring forth this best robe and put it on them. When they shall be interested in this righteousness,
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by a Divine imputation of it to them, and by the acting of their own faith in receiving it, that Divine promise will be fulfilled on them; “In those days, and in that time, saith the Lord, the iniquity of the house of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found; for I will pardon them whom I reserve,” Jer. l. 20. In the exercise of that faith which God will give them in their regeneration, every believing Jew will say of Jesus, “In the Lord have I righteousness and strength;” and then shall they enjoy that privilege, and attain to that exercise, “In the Lord shall all the seed of Israel be justified, and shall glory,” Isa. xlv. 24, 25.
4. In taking away the sins of true believers among the Jews, God will destroy the power of sin in them, and will place them under the reign of that grace which he has infused into their hearts. Sin not only renders persons guilty before God, but it exercises a powerful dominion over them. In this, as well as in its guilt, does the sinner’s misery consist. The principles of sin rule over him, and drive him to the ways of sin. In this condition, he can do nothing but treasure up to himself wrath against the day of wrath, and revelation of the righteous judgment of God, who will render to every man according to his works. Under the power of this enemy, the person can do nothing that will be acceptable to God; for both his praying and his ploughing are sin. But all those who shall be saved are delivered from the bondage of iniquity. To them that promise will be accomplished, “Sin shall not have dominion over you, for ye are not under the law, but under grace.” On them the Lord, by his sanctifying grace, will as really perform that work, “I will subdue your iniquities,” as he will, by his pardoning mercy, “cast all their sins into the depths of the sea.” The Holy Spirit, having implanted grace in them at their regeneration, will continue to operate on their hearts, by preserving and increasing their godly sorrow for sin, and their holy hatred of it, inducing them to war against it with all their might. Ever remembering the Divine command, “Let not sin reign in your mortal body, that ye should obey it in the lusts thereof,” the remaining power of sin they will, through the Spirit, both desire and endeavour to subdue. The Spirit will maintain in them the exercise of faith in Christ, the hope of salvation, and love to God and his law, by which the dominion of sin will be taken away. By these means and the ope-
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ration of the Spirit, the principles of sin will become weaker and weaker, and the principles of grace in them will wax stronger and stronger. The sanctifying efficacy of God’s word, dwelling richly in them, will cause the things which the prince of darkness has in them to languish, and the things which the Prince of life has in them to grow and flourish. When the God of Israel shall take away the sins of believing Jews, he will gradually destroy its power in their souls. Having begun this work in their regeneration, he will carry it on and finish it, at the day of Jesus Christ.
5. In taking away the sins of the lost sheep of the house of Israel, God will deliver them from the pollution of their sins, and will increase the purity of their persons and services. The blessings which Paul prayed for to the Thessalonians, will be bestowed on the Jews. “And the very God of peace sanctify you wholly: and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ.” As sin exercises a dominion over men, so it possesses a defiling quality. It defiles their persons, the faculties of their souls, their thoughts, their words, their outward conduct, and all their religious duties. Under the painful experience of this moral and spiritual impurity, they are often constrained to say, “Behold, I am vile, and what shall I answer thee? I will lay my hand upon my mouth. I have heard of thee by the hearing of the ear; but now mine eye seeth thee: Wherefore, I abhor myself, and repent in dust and ashes.” With more or less spiritual observation and trouble, every believer must pass through this warfare; for while believers are in the Church below, “the flesh lusteth against the spirit, and the spirit against the flesh, so that they cannot do the things that they would.” The promises are the outward mean of removing this impurity and increasing holiness in believers, and faith improves them for these ends. These are the effects of every application of the promises to them; “Whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the Divine nature, having escaped the corruption that is in the world through lust.” To the attainment of this purity, the revelation of these promises will greatly encourage them. “Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit; perfecting holiness in the fear of God.” The exercise of faith on the Divine promises, brings into the soul their
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cleansing influence, removing the christian’s moral defilement, and increasing his spiritual purity. “And put no difference between us and them, purifying their hearts by faith.” When faith fixes on the promise of sanctification, and the christian pleads for its accomplishment, he will be enabled, through the Spirit, to mortify the deeds of the body, and shall live. All those Jews whose sins shall be taken away, will enjoy this spiritual purity, and will strive against sin’s defiling influence. They shall be enabled to live in the Spirit, to walk in the Spirit, and to crucify the flesh with the affections and lusts.
6. In taking away the sin of Jacob’s children as individuals, God will deliver them from the love and practice of sin, and will enable them to be holy in all manner of conversation. The influence of spiritual principles, though first felt in the heart, reaches the christian’s conduct, and regulates his whole deportment. In his conversation about natural, civil, and religious matters, his holy dispositions will be exercised. By his conversation in secret, in private, and in public, he will manifest that the fear of God is in his heart, and before his eyes. Although there is not a just man upon the earth that doeth good and sinneth not, true christians, both in heart and life, are preserved from much sin. All sin they are enabled to abhor, and from all sin they endeavour to turn away. In so far as sin cleaves to them, and appears in their conduct, they condemn themselves, they confess it to their heavenly Father, they receive Christ’s atonement for removing its guilt, they pray for the Spirit to destroy its power, and remove its pollution, they mourn for it in a godly manner, and they study to keep themselves from their iniquity. By these exercises, through the grace of God, the blessing of Christ, and the operation of the Spirit, their holiness will be gradually enlarged, and their sins will be daily purged away. Holiness in our practice is necessary to evidence the truth of our inward purity; for faith without works is dead; and by works is faith made perfect. This work of grace will God perform on every one of Jacob’s seed, whose sins are taken away. Having convinced them of their sin, and discovered to them the way of salvation, having renewed them in the spirit of their minds, delivered them from its guilt, and rescued them from its power and impurity, he will also save them from the love and practice of it. The sins to which they were formerly addicted, they will detest and forsake,
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and the duties which they once despised and neglected, they will religiously perform. Denying ungodliness and worldly lusts, they will, by the grace of Christ, endeavour to live soberly, righteously, and godly, in this present world. Having the Divine glory, their Redeemer’s honour, their own comfort, and the edification of others before their eyes, they will desire to die unto sin and live unto righteousness. O what a change will be produced on the Jews, when God shall take away their sins. That promise shall then be fulfilled upon them; “Thy people also shall be all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified,” Isa. lx. 21.
7. In taking away the sins of the children of Israel who shall be saved, the Lord will deliver them from the existence of sin, and will bring them to a state of perfect purity and blessedness, in his kingdom of glory. The Holy Spirit, who begins the sanctification of his people in the Church below, will perfect it in the Church above. The Lord’s work, in taking away his people’s sin, is never perfected till he bring them to that place, into which no unclean thing can enter. They shall enjoy the most blessed antitype and perfection of the ancient sanctuary, when they shall be brought to the immediate presence, the beatific vision, the blessed likeness, the everlasting fruition, and perfect service of God and the Lamb. When sin and death, sorrow and tears, pain and groanings, as former things, have fled away; then shall they shine as the sun in the kingdom of their Father, and shall inherit the far more exceeding and eternal weight of glory. They shall be for ever settled among that blessed society consisting of “an innumerable company of angels, and the spirits of just men made perfect,” ruled and animated by “God the Judge of all,” by “Jesus the Mediator of the new covenant,” and by the seven Spirits of God, the seven lamps burning before the throne. Then shall that promise be performed to them, in its most exalted meaning: “Thy sun shall no more go down, neither shall thy moon withdraw itself; for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended,” Isa. lx. 20. They shall triumphantly enter and dwell for ever in that city, of which it is said, “And I saw no temple therein, for the Lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it; for the glory of God did lighten it, and the Lamb is the
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light thereof,” Rev. xxi. 22, 23. This honour is reserved for all his saints. By performing this glorious work upon his chosen people among the Jews, he will completely fulfil this word: “For this is my covenant unto them, when I shall take away their sins.”
This subject authorizes us to deduce the following inferences.
1. The promises of God in Christ by the Covenant, in which the houses of Israel and Judah have an interest, do not provide merely for a general conversion of that people to Christianity, and a happy restoration to their own land; but they secure the spiritual and everlasting salvation of multitudes of them. This is evident from the verses which have been considered. Salvation, in opposition to their blindness, must include, “the salvation which is in Christ Jesus with eternal glory.” The turning away of ungodliness from them, must comprehend their enjoyment of that “godliness which is great gain, having the promise of the life that now is, and the life which is to come.” God’s merciful act in taking away their sins, according to the covenant of grace, demonstrates, that spiritual and saving blessings, as well as earthly possessions, and civil and religious privileges, are prepared for them. If we look at the promises which God will fulfil to them, when he will make a new covenant with the house of Israel, and the house of Judah, Jer. xxxi. 33, 34, we will find that they contain blessings of a spiritual and heavenly description. These promises distinctly mention the blessing of regeneration, which, in the work of sanctification, grows up to perfection in holiness. They contain a saving interest in God, as their God, and portion for ever; and a spiritual relation to him, as his redeemed and devoted people. They also mention high degrees of the true knowledge of God, whom to know is life eternal. And they clearly state, the great and fundamental blessing of justification, in forgiving their iniquity, and not remembering their sin. Since those whom God hath justified, them he also glorifies, it must be evident, that God has prepared spiritual and everlasting blessings for his ancient people; and that, in fulfilling his promises, and administering his covenant to them, during the thousand years and the little season, he will bestow on multitudes of them, the blessings of grace and glory.
2. This subject teaches us, what will be the chief glory of the general conversion of the Jews to the Christian religion. The
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taking away of their iniquity and the salvation of their souls, next to the glory of God, will be its principal design, and its most happy and lasting effect. That they may be enlightened in the true knowledge of God, united to the person of Christ, clothed with his righteousness, and adopted into the Divine family; that they may become temples of the Holy Ghost, an habitation of God through the Spirit, and the subject of regenerating and sanctifying grace; that they may live a life of faith on the Son of God, purifying themselves as he is pure, die in the Lord, and at last dwell in that building of God, the house not made with hands, eternal in the heavens; that many of the Jewish race may be enriched with these blessings, that people, as a nation, will be converted to Christianity. When God was pleased to send his Gospel to Gentile nations, it was his design “to take out of them a people for his name;” so when he will cause his ancient people to embrace the Gospel of his Son, he will draw many of them to Jesus that they may enjoy eternal life. The salvation of their souls will also be the most blessed and durable effect of all their temporal and spiritual privileges. Their possession of their own land, and their enjoyments as a Christian Church, are means for obtaining the salvation of their souls. All these will come to an end, but this shall endure for ever. These can give no more than earthly and transient happiness, but this will confer on them spiritual and everlasting felicity.
3. From this subject, we may also see what the seed of Israel should chiefly desire and seek to obtain; God’s administering his covenant to them, for the removal of their sins, and the salvation of their souls. Justification and eternal life, as they are gifts of God alone, so they are infinitely precious in themselves, and absolutely necessary to our happiness. God will bestow these blessings only in the way which he himself has appointed. In no other way shall any sinner obtain them. A belief of the infinite value and importance of these blessings is needful to excite us earnestly to seek them, and a knowledge of God’s method of bestowing them, is requisite to direct us how we may find them. The necessity and worth of these blessings are sufficiently demonstrated in the words of our Lord; “What is a man profited, if he shall gain the whole world, and lose his own soul? or, what shall a man give in exchange for his soul?” These blessings flow from the fountain of Divine love and mercy, through the infinitely perfect righteousness
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of Christ, are conveyed to us by the Spirit’s influence, and are received by us in the exercise of faith in Christ by the Gospel. There are two things which the Jews should carefully avoid; preferring any thing to their soul’s everlasting salvation, and seeking that salvation in a way in which God will not bestow it. By erring in the one, they will neglect the great salvation, and by mistaking in the other, they will reject the counsel of God against themselves. On this account, it is the duty of every one of the seed of Abraham, to be deeply affected with the paramount importance of his soul’s salvation, and to seek it only by Divine grace, reigning in righteousness unto eternal life, by Jesus Christ our Lord.
4. This subject shews us what Gentile christians should desire above all things for their Jewish brethren. Our heart’s desire and prayer to God for Israel should be, that they may be saved. We must not only endeavour to give them the Sacred Oracles, but we should pray that God may make his word effectual for giving to Jacob’s posterity the knowledge of salvation, for the remission of their sins. We must not be concerned merely to send religious instructors among them; but we must cry mightily that God may bless their labours, for espousing many of the Jews as chaste virgins unto Christ. We must not only desire them to be convinced of the truth of Christ’s Messiahship, but that they also may spiritually discern his glory in all his offices, relations and work. Their communion in the Christian Church is a very desirable object; but their union to the Church’s Head, and their fellowship with him, are matters of superior excellence. While christians wait and pray for Israel’s return to their own land, they should be much more concerned that they may be enabled to return and seek the Lord their God, and the New Testament David their King, and that they may truly fear the Lord and his goodness in the latter day. The want, or even the weakness, of this desire for the personal salvation of Israel’s children, will render our concern for them exceedingly defective. Let every one of us, with fervent hearts, address to God, on their behalf, that ancient and comprehensive supplication: “Save thy people, bless thine inheritance, feed them also, and lift them up for ever.”
5. This subject exhibits, to every Gospel hearer, his duty respecting himself. Their heart’s desire should be, that God may administer this covenant to them also, for taking away their sins. That
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covenant which shall be executed on the Jews, for the removal of their iniquity, is revealed and offered to us in the Gospel, for the same purpose. That covenant, by which sinners are saved, is the same from the beginning to the end of time. It has been different in its administrations; but in its nature, parties, condition and blessings, it ever has been, and ever will be, unchangeably the same. By the Gospel we are called to come “to Jesus, the Mediator of the new covenant;” and to shew that it is for taking away our sins, it is added, “and to the blood of sprinkling, which speaketh better things than that of Abel,” Heb. xii. 24. In our Lord’s words, when he instituted the ordinance of his Supper, and dispensed it to his disciples, the same truth is declared: “And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it: For this is my blood of the New Testament, which is shed for many for the remission of sins,” Mat. xxvi. 27, 28. These words assure us that this covenant is exhibited to us in that ordinance—that Christ’s blood, his sufferings unto death, is the meritorious condition of its fulfilment unto us—and that the remission of sins is a special blessing of that covenant, procured for us by Christ’s blood. This is the covenant which shall be applied to the Jews, and this is the blood which shall be sprinkled on them, when God shall take away their sins. It is by the same covenant, it is by the atoning efficacy of the same blood, that we Gentile sinners can obtain the remission of sins. Faith’s embracing this covenant, and applying this blood to our own souls, that our sins may be forgiven, are signified by the sacramental action of drinking this cup of blessing. Now, O christians, do ye, on this ground and in this way, desire and expect that the blessing of Israel, mentioned in the text, may be your happy attainment, and that God for Christ’s sake may take away your sins. If this is your privilege, you will have some spiritual knowledge and experience of the things that have been mentioned, as belonging to the Divine operation of taking away the sins of men. Permit me to go over them, and to call you to apply them to your own hearts. Have you obtained a scriptural view of the heinous nature, great aggravations, and ruinous consequences of your sin? Have you been so affected with your misery by sin, and your inability to deliver yourselves, as have made you go to the throne of grace, crying, “Lord help me?” Have you got a discovery of the scheme of salvation by Divine grace and mercy, venting to you
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through Christ’s righteousness, and have you been made willing to embrace this salvation that comes to you in this way? These exercises are necessary to the sinner’s salvation.—What have ye experienced of that change which the Spirit produces on the hearts of sinners, when they become new creatures? Are your hearts alienated from sinful vanities, and attached to the word and service of God? Do ye delight in spiritual objects in which formerly you had no pleasure; and are the ways of sin, once sweet to your taste, now bitter to you as gall and wormwood? Has the company of the thoughtless and immoral, among whom you once had satisfaction, become the object of your dislike, and has the fellowship of the godly, whom you had despised, been pleasant to you? By alterations like these, you will discover that you are transformed by the renewing of your minds, that ye may prove what is that good, and perfect, and acceptable will of God.—What do ye know about the justification of your persons before God? Have you been convinced of the reality and justice of the Divine sentence of condemnation pronounced against you for your sin? Have you got a view of him whose name is called Jesus, because he saves his people from their sins? Have you received him by faith as your Saviour, taken hold of his justifying righteousness as the garment of salvation, and embraced the promise of pardon in him? If these are in truth the real and frequent exercises of your soul, God has blotted out as a thick cloud your transgressions.—What experience have ye concerning deliverance from the power of sin? Is its remaining influence over you burdensome to your hearts, and do ye desire and pray for its destruction? Do ye desire with all your hearts to comply with that injunction, Let not sin reign in your mortal bodies; and is it your endeavour, through the Spirit, to mortify the deeds of the body, that you may live?—What are the exercises of your soul concerning the defilement of sin? Do ye lament over it, loathe yourselves on account of it, and cry out before the Lord, Unclean, unclean? Does the sins of your thoughts, words and actions, distress your hearts before God, and lead you to the blood and Spirit of Christ for renewed purification?—How do ye stand affected about the love and practice of sin? Has the Lord by his word and Spirit given you grace to abhor all sin? Are ye concerned to keep yourselves from iniquity both in heart and life? Is it your earnest prayer to God, Lead us not into temptation, but deliver us from
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evil; order my steps in thy word, and let not any iniquity have dominion over me? Are ye convinced that holiness in heart and life is one of the blessings which Christ has purchased for his people, and do ye sincerely desire a large share of this spiritual attainment? Do ye exercise yourselves in studying, by the grace of God, to have a conscience void of offence toward God, and toward man?—What are your hopes and desires about your future state? Are you living in hope of eternal life, which God who cannot lie, promised before the world began, and are ye expecting it through the purchase, and from the hand of the Lord Jesus? Do ye rejoice because it is a place of perfect holiness, and entire and everlasting deliverance from all sin? Are ye daily looking at your title, inquiring into your evidence, and seeking more preparation for that state, when ye shall be like your Redeemer, for ye shall see him as he is?
Put such questions as these to your own hearts, and answer them conscientiously as in the sight of God. Be not satisfied with knowing them as true, and approving them as good; but seek an inward feeling of their power. If you have experienced these things, and desire more of that experience, you may say with the Apostle, “The life that I live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me.” But if you are strangers to these exercises and duties, you will speak presumptuously in using such language either to God or man. O seek an interest in this covenant, and in the Mediator of the covenant, that God may take away your sins.